I am come this first time a Mour­ner hither: I trust I shall returne from hence, when at length frō hence I shall returne, full of ioy and ghostly comfort. They are the words of the Prophet Psal. 126.7. Da­vid, He that now goeth on his way weeping, and heareth forth good seed, shall doubtlesse come againe with ioy, and bring his sheaues with him.

When first I was contented to be put to this task, I little thought it should haue beene so long ere I shoulde haue saide somewhat at the lea [...]t. It was in truth my chiefe desire to haue beene a frequent spea­ker vnto you, & therefore was I the more willing to be easily intreated to these paines. But I no sooner bethought me of putting my selfe to the paines in­deed, when that heaviest newes was brought me of the greatest losse I ever had. True it is, it was our Sa­viours answere to him that asked leaue to bury his fa­ther: Follow me, and let the dead bury their dead, Mar. 8.22. But he spake it of Parents dead in soule, qui fide sunt destituti, saith Pellican in Mat. 8 So S. Austen, Certè mortuos sepulcuri non sun [...] cor­pore mortui, quia si hec essēt, mortua corpora sepeltri non pos­sent Tamen mortuos eos vo­cat, vb [...]ris [...] in­tus in anima? Aug de verb: Dom. Ser. 18. p. 51. Pelli [...]an, quae vita est animae such as as were destitute of faith which is the life of the soule: of Christiā Parents, & to Christian Children he would [Page 2] haue said no doubt as Toby did, Toby, 4.3. My son, after that I am dead bury me, and despise not thy Mother, but honour her all the daies of thy life, and doe that which shall please her, and anger her not. Remember my son how many dangers shee sustained when thou wast in her wombe. And when shee dyeth bury her by me in the same graue. And indeed to say the truth, Est aliquod humanis affectibus in calamitate solatium, saith that excellent Erasm Vid. Christ. Op. Tom. 5. p. 604. Hollander, assedisse morituro, excepisse voces vitimas, dedisse novis­simum osculum, dixisse vale aeternum, clausisse morientis oculos, praestitisse funeris supremum officium: It is some kinde of comfort to vs to haue borne our friend company in his sicknes, to haue beene partaker of his last words, to haue givē him our last farewell, to haue cloased vp his eies, and to haue performed the last office of following him to his graue. But I was bereaved of all these. It was not my hap to performe vnto her this last office of follow­ing her to her graue, nor of cloasing vp her eies, nor of taking my last farewell, nor of being partaker of her last words, no not to be asmuch as present with her in her sicknes. When Ioseph saw that his father laid his right hand vpon the head of Ephraim who was the yonger Brother, and his left hand on Manasses who was the elder, it displeased him saith the Gen. 48.17. Scripture, and hee would haue removed his Fathers hands. Would God I might haue enioyed but her left hand only, her least blessing at that time had beene enough, so shoulde I haue meditated oh my God, all the daies of my life after, of all thy blessings bestowed on me, and Eccles. 3.10. esta­blished by that hand. These things while I pondered [Page 3] with my selfe, and could in no wise be comforted, no not with that of the Prophet David, When my Father and Mother forsake me, Psal. 27.12. behold in the necke of this, an other griefe, an other sorrow. PRINCE HENRY. The death of him, even his death whereof whosoever heard that was a true lover of Religion, and of the Gospell a­mongst vs, his two eares did 1. Sam. 3 11. tingle. Dead he is, alas he is dead, the Lord hath Ier. Lam. 2.1. darkned the daughter of Syon, and cast downe from heaven vnto the earth the beauty of Israel. And which is most remarkeable, and should cause all and every of vs to lay it throughly to our harts, even then, and at that time, when not ma­ny yeares before hee had bestowed on this our Israel the greatest blessing that ever was. I say then and at that time, to shew vnto vs, at (que) vtinam daretur in vni­us speciem Concionis tota Anglia contracta, oratione hac vti, & Britannici in generis audientia collocari, to alter a little the words of Arnab. adver. Gent. l. 1. p. 139 Arnobius, would God all England might now heare me, evē this whole Ile of great Britaine, to shew vnto vs, I say, that if we of this Kingdome go on, as wee haue done pretily well since that time, in Rom. 13.13. gluttony and drunkennesse, in chambering and wanton­nesse, in strife and envying, in Popery and Impiety (& in­deed what not?) he both can, and will turne, our feasts into mourning, & all our songs into lamentation, Amos, 8.10. But to returne vnto my purpose.

Clavus clavū pellit, maior minorē. As one naile driues out an other, the greater the lesse: even so did this, my former sorrow. It made me call to minde those excellent words of Esdras, who when a woman ap­peared [Page 4] vnto him weeping for her sonne, and would not be comforted, because he was not: Thou foolish woman aboue all other ( 2. Esd. 10.6. saith he) seest thou not our heaui­nesse, and what commeth vnto vs? For Syon our Mother is all wofull, and is soare afflicted, and mourneth extreame­ly. Seeing we be all now in heauinesse and make our moane (for we be all sorrowfull) art thou sorry for one sonne? His conclusion V. 15. there is: Now therefore withhold thy sor­row in thy selfe, and beare constantly that which commeth vnto thee. For if thou allowest Gods purpose, and receiuest his counsaile in time, thou shalt be commended therein. Goe thy way then into the citie to thine husband. Thus far Esdras.

My former sorrow thus abated then, and hauing in this sort recovered my selfe (if yet I may be said to haue recouered my selfe, who am often hereafter to meditate not onely of my private losse, but of our publike calamitie too) what remaineth, but I now resume my first and formost resolution of speaking vnto you in this kind, that so long at the least as this shall happen of speaking in this kind here vnto you, my thoughts may bee somewhat setled, and not al­waies intentiue on HER, for losse of whom I cannot but see a sea of crosses to my selfe, or not alwaies in­tentiue on HIM, for losse of whom I well may feare a world of crosses to our Kingdome.

Come we then to the matter in hand, and first by way of Preamble, let mee this first time entreat vnto you of certain words of the Prophet David's, as they are written in his foure and thirtieth Psalme, the ele­venth [Page 5] verse of that Psalme. The words are these: ‘Come yee children and harken vnto mee, I will teach you the feare of the Lord.’ In which words for my better proceeding, let mee obserue vnto you these foure points. First an Invita­tion, Come: Secondly, the parties invited, yee children: Thirdly, the duty to be performed on their parts, har­ken vnto me: Fourthly, and lastly the dutie on his part who did invite them, I will teach you the feare of the Lord. I wil be very briefe in all foure; & first in the in­vitation Come, which is (you see) but a word, & ther­fore but a word shal you see to be said of it, Come.

Memorable is that in S. Lukes Gospell of one that made a great supper, & bade many, and sent his Ser­vant at supper time to say to them that were bidden, ^e Come: for all things are now ready. Luk 14.17. You are not igno­rant of the excuses were made by a many of them at that time, nor in how little steed those excuses then stood them, nor of the iust anger of the Master of the house conceaued therevpon. I, saith he, say vnto you, that none of those men which were bidden shall tast of my supper. As if he had said: they should not haue a bit of it to saue their liues, no not to saue their souls. So that in this one onely word, Come, is comprehen­ded all this: First, God himselfe inviting vs: Secondly, inviting vs by his servants: Thirdly, no excuse to serue the turne: Fourthly, his indignation and wrath, if so be we come not: Fiftly and lastly, if we come, his wel­comming all and every of vs. And thus you see how [Page 6] briefly I haue entreated of this first word, Come.

I will not bee much longer in the two next, the Parties invited, Children: and which applies it to your selues, ye: ye Children. I know Children may be taken in this place for all inferiors of what age soever, and the children here meant were no doubt the Children of Israel. I, an old man may be a childe, Puer centū annorū was Esaies phrase, Esa, 65.20: &, The honorable age is not that which is of long time, neither that which is measured by the number of yeeres, but wisdome is the gray haire, and an vndefiled life the old age, Wisd. 4.9. Howbeit spea­king now to you, and it being your age I only aime at at this time, I am to instance only in your selues, & to tell you that you are the children here meant, you are the Parties invited hither. It is good for a mā, saith Ier. Lament. 3 27. Ie­remy, that he beare the yoake in his youth. What? wil you say, so soone? Terent. Heau. Act. 2 Sc. 1. Ilico nasci senes, ne (que) illarum affines esse rerum, quas fert Adolescentia? I, Beloved evē so soone, and therefore that old proverbe, Pueros Angelicos in Satanam verti vbi cōsenuerint: young Saints, old Divels: ego (saith a good Erasm Coll. Pietas pueril. Author) ab Authore Sathana natū arbitror: I am of opinion it was devised by the Diuel him­selfe. Sure I am it is contrary to that of Salomon: Teach a childe in the trade of his way, Prov. 22.6. and when he is old hee shall not depart frō it. What? should we not begin betimes? And why was Circumcision then cōmanded the eight day, and the sacrament of Baptisme permitted on any day, be we never, never so young, that as Hercules in his cradle, Senec Herc. Fur. Act. 2. Monstra superavit prius quam nosse posset, so wee might at the Font even vanquish the Divell, [Page 7] before wee knowe so much as the name of a Divell what it meaneth. Should we not even in our youth be instructed in the Scriptures? And why was Timo­thy thē permitted to know those Scriptures of a child? Continue thou saith the 2. Tim 3.14. Apostle, in the things which thou hast learned, and art perswaded thereof, knowing of whom thou hast learned them. And that thou hast knowne the holy Scriptures of a childe. How came Origen after­wardes being a childe to learne them to? Iam tum etiā saith Euseb hist. Eccles. l. 6. c. 2. p. 72. Eusebius, haud modica doctrinae fidei argumenta praeiecerat, in divinis scriptis adhuc puer exercitatus. E­ven then in his tender age he shewed no small tokens of the doctrine of faith, being but a childe as he was, and exerci­sed in holy writ. How came our Saviour before them both being but twelue yeares old, to be found in the Temple amidst the Doctors Luk 2.46. hearing them, & asking them questions? Samuel was but young when as he was cōsecrated to the Lord: when his mother had weaned him, saith the 1. Sam. 1.24. Scripture, shee tooke him with her, and brought the childe to Eli. And she said, oh my Lord as thy soule liueth, my Lord, I am the woman that stood with thee here praying vnto the Lord. I praid for this childe, & the Lord hath given me my desire which I asked of him. Therefore also I haue given him vnto the Lord: as long as hee li­veth, he shall be given vnto the Lord. And he worshipped the Lord there. Howbeit these wil some man say, were destinated afterwards to be Teachers themselues, and therfore no marvaile if so be they began betimes. Go we then vnto the other Sex that is vtterly bard from publique 1. Tim. 2.12. teaching, & were not infants of that sort [Page 8] brought vp in the Scriptures too? I will content my selfe at this time only with a couple of them, Paula the daughter of Laeta, and Pacatula the daughter of Gaudentium, both of them young, both of them Vir­gins, and concerning both with the counsaile of Ie­rome for the bringing of them vp. First concerning Paula writing to her Mother Laeta: Hieron. ad Laetam de Instit Filiae. Reddat, ^x saith he, tibi pensum quotidiè de scripturarum floribus carptum: Enioyne her as a daily taske to gather you some flowers e­very day out of the garden of holy Scriptures. And again a little after, Progemmis & serico, saith he, divinos codi­ces amet: Insteed of preticus stones and silkes, teach her to loue the holy Scriptures. And againe after that, shew­ing what order she shoulde obserue in reading those Scriptures: First, saith he, let her learne the Psalter, then the Proverbs, thē Ecclesiastes, then Iob, then the Gospels, then the Acts of the Apostles, then the Epistles. After these the fiue bookes of Moses, the books of Kings, of Chro­nicles, of Esdras, of Hester; Last of all let her learne the Canticles. And writing to Gaudētium concerning her daughter Pacatula, Hieron. ad Gaudent de In­fantulae educat. Cum autem virgunculam rudem & edentulam septimus aetatis annus exceperit, discat memoriter Psalterium, & vs (que) ad annos pubertatis li­bros Solomonis, Evangelia, Apostolos & Prophetas sui cordis thesaurum faciat. When she comes, saith S ^t Ierome, to be seven yeares of age let her learne the Psalter by hart, and till shee bee twelue, let her make the treasure of her heart, the books of Solomon, the Evangelists, the Apostles, and the Prophets. It had beene strange in those daies to haue heard Christians, I, and learned Christians, [Page 9] either of the one sex or the other, to profess they were Illic. trepida­verunt timore vbi non erat ti­mor, Ps. 14.9. afraid to read the Scriptures, to say, that Ignorance was the Mother of devotion, that it was not fit for girles and boyes to be medling therewith: nay maxi-mè pueris, Chrysost in E­phes. Hom. 21. saith S. Chrysostom; est enim plurimum in­sipientiae in illa aetate. It is most necessarie, saith S. Chry­sostom, for worldly men to knowe those things which are to be taught out of the Scriptures, but especially for childrē for so much as that age is most repleat with lacke of wis­dome and discretion. And againe a little after: Let vs bring them vp, saith he, in instruction, and information of the Lord. Let vs giue them example our selues, facien­tes eos à primaeva aetate Scripturarum lectioni vacare, causing them from their young and tender yeares to apply themselues to the reading of the Scriptures. But I haue beene longer in this second point then I purposed to haue beene: I come vnto the third, namely the duty to be performed on their parts, Come yee children and harken vnto me. [And harken.]

For is it enough to come? nay, for when wee are come, we may fairely fall asleep. Who so telleth a foole of wisdome, Ecclus. 22.10. saith the wisdome of Iesus the sonne of Sy­rach, is as a man which speaketh to one that is asleepe: when he hath told his tale, he saith what is the matter? We may sleepe and fall, as did Act. 20.9. Eutychus from the third loft, & be taken vp for dead. We may come and be no wi­ser then we were before we came, like them in the Acts of the Apostles, Act. 19.32. the more part knewe not where­fore they were come together. We may come as the Gen. 19.11. So­domites did to Lots doore, haue our eies perhaps [Page 10] broadwaking, and yet secundum quid, in regard of the matter in hand, be as blind as Beetles too. It is not e­nough you see to come then, but you must come & harken. Come yee children and harken. Here then wee are all and every of vs to bid Philosophy adue. The Eye in this case as excellent a sense as it is, yet it is not the most excellent, the Eare is farre to bee preferred before it. Plus, saith Lact. Instit. l. 3. c. 9. Lactantius, est in auribus quàm in oculis situm, quoniam & doctrina, & sapientia percipi auribus solis potest, oculis solis non potest. There is more in the eares of man, saith he, then there is in his eyes, for that learning and wisdome may bee obtained by the eares only, by the only eye it is impossible. Thus, saith a worthy D. Hackwell Vanitie of the eyes, c. 21. p. 101 Divine, doe wee iudge by the hearing only of the temper of mettals, the soundnesse of timber, the emptinesse of ves­sels, the deepnesse of waters. And wee haue heard, saith he, of many blind men who haue become famous for wisdome and learning, but of deafe men we haue not heard of any. I, Faith it selfe, as speakes the Apostle, is not that by hearing? How shall they call on him, Rom. 10.14. saith he, in whom they haue not beleeued? and how shall they beleeue in him of whom they haue not heard? & how shall they heare with­out a Preacher? his conclusion V. 17. there is, then faith is by hearing, as if he had said, No Eare, no Faith: no hearing, no beleeuing. Adde herevnto the commoditie that Hearing hath aboue all other senses whatsoever. For how many things must we see, & what bookes must we read, before we shall attaine to the knowledge of that which wee may learne by hearing one Lecture. We receaue and vnderstand in halfe an houre, that [Page 11] which our Master or Tutor who teacheth vs, hath not prepared perhaps for vs but in a long time & sea­son. This Woolsey the Cardinall made good vse of, in regard of his private good, for whereas the rest of the Councell in those daies called oft vpō K. Harry to acquaint himselfe with matters of state by resorting to the Councell Table, and affourding his presence at their deliberations: he would advise him to follow his pleasures, and let Councell matters alone to him, assuring him that at night he should haue as much of him in one quarter of an houre as if he had been pre­sent all day at those tedious and wearisome consulta­tions. By this tricke, saith my B. Godw. his Catal. of Bish. pag. 487. Author, he won himselfe such autority with the King, as he did even what he listed a long time after. But to returne vnto my purpose.

As we are to come and harken to, so is there dan­ger also in hearing. For as our Saiuour said in S. Marks Mark. 4.24. Gospel: Take heed what you heare, and as S. Luke Luk. 8.18. re­lateth it, Take heed how ye heare: so must we take espe­ciall heed not only what, and how, but also whom we heare. For as the Apostle Philip. 3.18. saith to the Philippians, Many walke who are the enemies of the crosse of Christ, whose end is damnation, and so forth: so may it be said now a daies that Many talke who are the enemies of the crosse of Christ, whose end is damnation, whose God is their belly, and whose glory is to their shame, which minde earth­ly things. And the same Apostle in an other place, Moreover Act. 20.30. saith he, of your owne selues shall men arise speaking perverse things to draw disciples after thē. And S. Peter to this purpose: These are wels without water [Page 12] 2 Pet. 2.18.saith he, and clowdes carryed about with a tempest, to whom the blacke darknesse is reserved for ever. For in speaking swelling words of vanity, they beguile with wan­tonnes through the lusts of the flesh, them that were cleane escaped from them which are wrapped in errour. And would you thē know whom to harken to? It follow­eth, Come ye children and harken vnto me. Venite filij, au­dite me. Me your Prince, Me your Prophet, for he was in truth a very mixture of both. In the one hand as it were his Sword, in the other the Word, suppose a Book, & in both this Motto, Haec docet, Haec terret, This hand teacheth, This terrifies. For as Aug. Ep. 48. S. Austen like a Father, Si terrerentur & non docerentur, improba quasi dominatio videretur; If those that erre should be terrified only & not be taught, it might seeme a kinde of Tyrany: so the same Father in the selfe same period but like a Iudge, sed rur­sus si docerentur & nō terrerentur, vetustate consuetudi­nis obdurarentur, & ad capessendā viam salutis pigrius moverentur; but againe if they should be taught and not terrified to, custome would harden them, and make them pace but slowly to the way of eternall life. Howbeit this is an argument that befits not our Meridian. I speake not now to Magistrates; I speake only vnto you, and therefore come vnto the last point namely the duety on his part who doth invite here, & what the Parties invited might expect at his hands, Come ye children & harken vnto me, I will teach you the feare of the Lord. [I will teach you the feare of the Lord.]

Concerning Feare, in holy Scripture it is taken di­verse and sundry waies. It is taken first of all for the [Page 13] thing or danger feared, as Prov. 1.26, I will laugh at your destruction, and mocke when your feare commeth. It is according vnto that, Psalm. 2.4, He that dwelleth in heaven shall laugh them to scorne: the Lord shal haue them in derisiō. Which is not, Beloved, to be so vnderstood as if the Lord were made of our mettal, petulanti sple­ne, as speakes the Pers. Sat. 1. Poet, set (as we say) on a merry pin: God forbid wee shoulde ever thinke so basely of our God, but for the Prophet would intimate to vs (as Calvin obserues on that place) that when the whole world is vp against him, he needeth no munitions, no for­tifications or rampires against them, but can as easily and instantly bridle them, as a man is said to laugh who laughs by nature. Secondly, Feare is takē for the Person which is feared, as Gen. 31.42. Except the God of my Father, the God of Abraham, and the feare of Isaac had beene with me, surely thou hadst sent me away now empty. They are Iacobs words to Laban alluding, as Tremellius thinkes, to Gen. 27.33, when as Isaac his father was stricken with a marveilous great feare whereby God as it were bri­dled him, least hee should recall againe the blessing he gaue. Thirdly Feare is taken for a free voluntary reve­rēce, which Inferiors shew to their Superiors, making them carefull to obey & fearefull to offend, as Rom. 13.7, Tribute to whom ye owe tribute, custome to whom custome, feare to whom feare. And that fear there spokē of is fearefulnesse to offend, not formidine poenae (as speakes the Poet) because of punishmēt insuing, but vir­tutis amore, for loue of goodnes. You know whose saying it was, Oderunt peccare boni virtutis amore: Horat. Epist. l. 1. ad Quintiū.

Fourthly Feare is taken for an holy affection of the hart awing vs & making vs loath to displease God by sinne in respect of his gracious goodnes and mercies, and for a loue we beare to righteousnes, as Psa. 130.4. There is mercy with thee, therefore shalt thou be feared. Now this is that Alpha and Omega, that beginning & end of wisdome so much spoken of in the Scriptures. The beginning, as Psalm. 111.10. The feare of the Lord is the beginning of wisdome: The end, as Eccles. 12.13. Let vs heare the end of all, Feare God, and keepe his commaun­dements. Very excellent things throughout the Scrip­tures are spoken of this Feare. As Psal. 25.11. What mā is he that feareth the Lorde, him shall he teach in the way that he shall choose: and Psal. 145.19, He will fulfill the de­sire of them that feare him: and Psalme, 115, 13, He shall blesse them that feare the Lord both small and great. I but lentum est dabit, dat saith the Senec. Herc. Furens Act. 3. sc. Vtrumne vi sui. Poet: it may seeme to long a comming, He will do it: why then he doth it in the present tence, and therefore, Psal. 33.17. The eie of the Lord is vpon them that feare him, and Psal. 103, 11. Looke how high the heaven is in comparison of the earth: so great is his mercy also towards them that feare him: and in the 13. verse of that Psalme, Like as a father pitieth his owne children, even so is the Lord mercifull to thē that feare him: and againe in the 17. verse, The merciful goodnes of the Lord endureth for ever and ever vpon thē that feare him: and in the 9. verse of this Psalme, They that feare him lacke nothing. Si hoc quo (que) est lentū: if this may seeme to slacke to, for it is but even a doing, why thē [Page 15] lo he hath done it already, and that in the praeterper­fect tence perfitly past, He hath given meate vnto them that feare him, Psal. 111.5. I omit Psal. 112.1. and Psal. 128.1. and Psal. 147.11. and Prov. 19.23. & Tob. 1.21. all decyphering vnto vs the benefit of this Feare, and I will say with the sonne of Syrach, The feare of the Lord is a pleasant garden of blessing, and there is nothing so beautifull as it is, Ecclus. 40.27.

I haue reckoned vnto you foure waies how Feare is to be taken. There is a fift, and a sixt way to, of both which in a word. Fiftly then Feare is taken for a ter­ror in the hart of the wicked dreading God as a Iudge, and fearing to offend him only in regarde of punish­ment that may insue. Of this the Apostle S. Iohn spea­keth. 1. Ioh. 4.18. Feare saith he, hath painefulnes, or as it is in our new Translation, Feare hath torment. And I say only in regard of punishment, for that the Godly in regard of punishment may bee fearefull to offend, but not in regard of punishment onely. In this case Aug. Tom. 9. in 1. epist. Ioan. p. 436. S ^t Austen compares Feare to the bristle which is on the shoomakers thred, quando aliquid suitur, saith he, seta prius intrat, sed nisi exeat non succedit linum: when soever the shoomaker seweth a shooe the bristle first enters but vnlesse it goe out againe the threed can in no wise en­ter, so the feare of Gods vengance first goeth before, and then brings in after it the long threed of Gods mercies. Sixtly and lastly Feare is taken for the whole worship of God as Esay 29.13. for that which God himselfe there said, Their feare towards mee was taught by the precepts of men: our Saviour interpreteth in [Page 16] S. Mathewes Gospel by the name of worship: In vain saith hee, they worship me teaching for doctrines mens precepts. Mat. 15.9. And thus may Feare be takē here in this place, Come yee children and harken vnto mee, I will teach you the feare of the Lord: that is, affoord mee but your presence, come and harken vnto mee dili­gently, & I will teach you how to worship the God of heaven. I wil instruct you aright in his service, least taking your selues without good instructiō, or to the right hand, or to the left, Gentilisme, or Superstition; ‘ Virg. Aentid. lib. 3.Dextrum Scylla latus, laevum implacata Charybdis Obsidet,’ The Scylla of Superstition being on one side, the Cha­rybdis of Gentilisme on the other; you vtterly misca­ry in this life, & cōsequently also in the life to come. Come yee children and harken vnto mee, I will teach you the feare of the Lord.

The application is soone made. Such an invitati­on as was that, loe herein every respect. The Parties invited are your selues. The dutie on your parts to be performed, you are not ignorant what it is, if so bee you did but harkē to this one word Harken. The dis­proportion is in my selfe. I am not I confesse the J, here spoken of in this place. I may say as he in Ambros. de Paenitent. l. 2. c. 10. pag. 220. S ^t Ambrose in another case, Ego non sum ego: Ambros. de Paenitent. l. 2. c. 10. pag. 220. I am not I. I am nor Prince, nor Prophet, no nor yet the son of a Prophet, as Amos spake of himselfe, Amos, 7.14. and yet by the grace of God I am that I am, 1. Cor. 15.10 & that God that against my expectation hath called mee to this [Page 17] taske, and made me not vnwilling to accept of it, wil I hope direct me therein; and to vse Q. Elizabeths words of blessed memory, Slow Chronic. edit. 1601. pag. 1076. I trust God who hath hi­therto preserued, and led me by the hand, will not now of his goodnesse suffer me to goe alone. And yet as speaks the ^c Apostle, that I may boast my selfe a little, 2. Cor. 11.16 as the Teacher here in this place was Prince, and Prophet both, and had in that respect two strings (as it were) to his bow: so am not J without two strings neither, even bound vnto you in a double bond to tender the welfare of your soules; the one in regard of a particu­lar calling of late by your Superiors to this place; the other of being before, and stil remaining your Pastor. Both command, both constraine me, & I submit my selfe to both, and say with Aug. Tom. 10. Ser. 16. p. 49. S ^t Austen, Domino iuben­te loquor, quo terrēte non taceo: The Lord commands me, and therefore I speake, he threatens if I speake not, and therefore I dare not hold my peace.

Jf so be in my whole cariage, or managing hereof in any particular, any like Michol shall be ready to mislike at what may seeme amisse, the answere that David gaue shall be as ready: 2. Sam. 6.21. It is before the Lord; & vilior fiam plusquam factus sum, & ero humilis in ocu­lis meis; I will yet be more vile then thus, and will be low in my owne sight. Totum enim decet quicquid defer­tur Religioni, vt nullum obsequium quod proficiat ad cul­tum & observantiam Christi erubescamus. All, saith S ^t Ambrose, is decent that is giuen vnto Religion, Ambr. de Poe­nit. l 2 c. 6. pag. 213. nor are we to blush at any office performed on Christs be­halfe. [Page 18] If any on the contrary thinke these paines of mine vnfitting for you that are but Youthes, and that they might better here be spared, and be be­stowed elswhere, I will oppose to him the wordes of S ^t Ierom which he wrote to Laeta concerning Paula her daughter whom I mentioned before, Ipse si Paulam miseris, Hier. ad Laetā de Instit. filiae. saith he, & Magistrum & Nutritiū spondeo. Gestabo humeris, balbutientia senex verba for­mabo, multò gloriosior mundi Philosopho, qui non Regem Macedonum Babylonio periturum veneno, sed ancillam et sponsam Christi erudiam, Regnis coelestibus offerendam. If saith S. Ierome, you send me your daughter Paula, I vow vnto you to be her Master, and Foster-father both. I will beare her in my armes, and as old as I am, I will teach her e­ven to speake. And herein my glory shalbe greater thē was Aristotles that great Philosopher of the world, who shall instruct not a king of Macedon shortly after to be made a­way by some Babylonish poison, but a handmaide & spowse of Christ destinated hereafter for the kingdome of heaven. If he so said but of one only, and she of the female sex to, what may I of so many of you as heare mee this day, who as you are a many indeede, and of the more honourable & noble Sex, so who knoweth whether there are Ioh. 1.26, 27 among you, whose sho-latchets an other day I may be vnworthy to vnloose. And so much the rather should my care bee over you now in this kinde, for there is even now a daies a Scilla, and a Charibdis to. You shall no sooner settle your selues to be truely re­ligious indeed, but who so ready at hand as or Popery [Page 19] on the one side, or Puritanisme on the other. When wise king Salomon had given that good coūsaile, Pro. 4, 25. Let thine eies behold the right, and let thine eie lids direct the way before thee. Ponder the path of thy feet, and let all thy waies be ordered aright: he immediatly addeth withall: Turne not to the right hand, nor to the left, but remooue thy foot from evill. Gregory Naz. orat. 26. pag. 446. Nazianzen makes a question here why king Salomon having spoken of Right before, should so soone giue vs counsaile not to turne to the right hand: and his solution there is, that in the former place king Solomon meant that which was Right in very deed, but in the latter that which did but appeare to be right, but yet notwithstanding was not so. Popery in this age having so much beene beatē as it hath, nothing now vnto a many seemes so right, as that which is most opposite and contrary therevn­to. But we ought not to turne to this right hand nei­ther, no more then to the left.

Popery aimes at a celestiall Hierarchy, I will ascend a­boue the height of the clowds, & wil be like the most High, Esay, 14.14. That which we call Puritanisme, at a po­pularity or parity, saying to Moses & to Aaron, yee take to much vpon you, seeing all the Congregation is holy, eve­ry one of them, and the Lord is among them: wherefore thē lift yee your selues aboue the congregation of the Lord, Numb. 16.3.

A meane betwixt both doth wel so it be a true mean and this is that my selfe shall aime at, to haue you in­structed in hereafter, Come yee Children and hearken vnto me, I will teach you the feare of the Lord.

And here had I thought to haue ended for this first time, howbeit before we part it shal not be amisse to make you acquainted with my manner of method I meane to obserue vnto you, that viewing as it were in one Card the severall coasts we are to arriue at, we may when we are to set forth, launch out with much alacrity in hope of enriching our soules with aboun­dance and store of treasure.

Being to teach you then the Feare of the Lord, and that Feare being here taken for the whole worshippe of God: I shal intreate God willing of all that worshippe throughout my whole yeere. First and formost then forasmuch as Divinity intreateth chiefly of two points, of God, & of the Church. I also will entreat of God and of the Church. Concerning God I shall shew vnto you first his Essence, then his Attributes, then his Workes. Concerning the Church I shall also shew, first what the Church is, secondly what shee is to Beleeue, thirdly what to Practise. In shewing you what shee is I shall distinguish her first frō Paganisme, & Iudaisme, the two grand Religions of the old world: secondly from Turcisme, and Papisme, the two smoaking Esay 7.4. fire­brands of this world. In her Beleefe I shall discourse, first of the Articles of our Faith cōmonly called, the A­postles Creed: secondly of all those Tenets which our [Page 21] own Church holdeth against the rebellious Church of Rome. In her Practise I shall discourse, first of the Ten Commandements; secondly of Praier; thirdly of Fa­sting; fourthly of Almes. Thus you see what I haue proposed: God I hope hath dispos'd it to, wherefore to end with the words of my Text, Come ye childrē & harken vnto me, I will teach you the feare of the Lord.

I MAY seeme to haue kept a good decorum in being so long a com­ming hither since my former being in this place, considering the mat­ter I am to speake of. I am at this time to speake of GOD, and you knowe the story of Tully de Na­tur. Deor. lib. 1. Symonides, when he was to speake of that ar­gument. He still doubled and tre­bled the time that was giuen him to pawse vpon it. True it is he was a Heathen, and had not the way to finde him out as afterwards Christians had, I meane the bene­fit of his Word; but did Christians afterwards so find him as that they could perfectly knowe him indeed? Let vs heare themselues speake. Dei natura, Naz. Orat. 34 pag. 538. saith Nazianzen, nullis quidem verbis explicari potest: animo autem at (que) in­tellectu comprehends multò minus potest. The nature of God cannot be explicated by any maner of words whatsoever: much lesse can it be comprised or in our thoughts, or vn­derstanding. And againe in the same Ib. pag. 548. Oration, Quid tan­dem Deus natura sua & essentia sit, nec hominum quisquam vnquam invenit, nec invenire potest. What God is in na­ture & essence neither did any mā ever find, neither possi­bly can he find. And againe a little after: In hac mortali vita quic quid ad nos vs (que) perting it, aliud nihil est, quàm ex­iguus quidam riuulus ac velut parvus magnae lucis radius. Whatsoever concerning God hapneth to be knowne of [Page 24] vs in this mortall life we here lead, is but a river in respect of a sea, and a little beame of that great light. And there­fore Aug de Verb. Dom Ser. 38. So Tertullian, Maior est mente ipsa nec cogitari possit quātus sit; quia si poterit tagitari, mente humana minor fit oportet qua concipi possit. Tertul. de Trin. pag. 494. S. Austen, Quid mirum si non comprehendis? si enim comprehendis non est Deus. What marvaile is it if thou canst not comprehend God, for if so be thou couldst, then were not he God. So Arnob. adues. Gen. l. 8. Arnobius, Magnitudinem Dei qui se putat nosse, minuit. He that thinks he knows Gods greatnes, doth diminish the greatnes of God. If any man think, saith the 1. Cor. 8.2. Apostle, that he knoweth any thing (how much more this thing?) he knoweth nothing yet, as he ought to knowe. The thoughts of mortall men, saith the Wisd. 10.13. Corpus à prima creatione homi­nibus non idcir­co datum est vt Deo cognoscen do sit impedime to P. Martyr Loc. Com. cap. 1. l. 4 §. 19, Author of the booke of Wisdome, are fearefull, and our forecasts are vncertaine, because a corruptible body is heavy to the soule, and the earthly mansion keepeth downe the minde that is full of cares. What? and shall we here then set down our selues and rest vs? nay, shall we dispaire of going farther? For that we know nothing as we ought to knowe, that is, we can know nothing, shal we endeavour therefore to know no more then we yet doe; and pitching vp our pillars with Hercules, say as he did in another case, Non vltra, Now no farther? God forbid. Nay the same Apostle that said even now, that he knewe nothing as he ought to knowe. And in an­other place, that he knewe but in part, & prophesied in part, and that he saw but through a glasse darkly: Natal. Comes Mytholil. 3. c. 19 p. 274. Vi d [...]e­und. l. 7, c. 1. p. 689. prayed yet for the Eph. 3.17. Ephesians that being rooted and grounded in loue they might be able to cōprehēd with all Saints, what is the bredth, and length, and depth, and height; and to knowe the loue of Christ which passeth knowledge, 1. Cor. 13.9 that they might be filled with all fulnes of God. Here then must be our endeavours evē to know what may be known, but yet to haue stil before our eies that good caveat giuen by Prov. 25.27. vulg. Solomon; Qui scrutator est maiestatis opprimetur à gloria, He that pryes too farre into the maiestie of God shall be overwhelmed with his glory. Est in Deo, Hilar. de Trin. l. 1 [...]. p 2 [...]9. saith S. Hilary, quod percipi potest: est planè si modò quod potest velis. Sicut enim est in Sole quod vi­deas, si hoc velis videre quod possis, amittas autem quod pote­videre, [Page 25] dum quod non potes niteris: ita & in rebus Dei habes quod intelligas, si intelligere quod potes velis: caeterùm si vl­tra quàm potes speres, id quo (que) quod potuisti posse non poteris. There is, saith he, in God that which may be perceaued by vs: doubtlesse there is if so be thou endeavour that which may be. For as there is in the sun that which may be seene, if thou wilt see what thou maist, but thou loo­sest even what thou maist see, if thou endeauour to see more then thou maist: right so in matters cōcerning God, somewhat thou hast that thou maist vnderstand, if thou wilt vnderstand what thou maist, but if thou hopest be­yond thy abilitie, then that which thou wert able once to doe, now thou canst not doe. And indeed this similitude of the Sunne is brought by divers, as namely by Radium quo (que) solarem non pos­sumus apertè cognoscere, & ta men propter hoc cū ipsum maxi­mè admiramur. Ita etiam de Dei cognitione. Chr. in Ps. 138. Edit. Paris. 1556. p. 1023. S. Chry­sostome, Si tanta cla­ritas est Solis vt oculis in eū cor­poralibus nō va­leamus intēdere quanta est illius claritas qui fe­cit Solem Greg. in Psa. Poenitent. p 148. col 2. S ^t Gregory, Ne (que) hoc Lumi nare magnum (Solem loquor istum quē quoti­diè vides) vidi­sti tamen aliquā do sicuti est, sed tantum sicut illuminat, verbi causa aerem, montem, parietem. Bernard. sup Cantic. Ser. 31. p. 147. Col. 1. S ^t Bernard, and Si ad Solis aspectum oculorum nostrorum acies hebescit, ne orbem ipsum obtutus in­spicial obviorum sibi superatus fulgore radiorum hoc idem mentis acies patitur in cogitatione om­ni de Deo, & quanto ad considerandum Deum plus intenditur, tanto magis ipsa cogitationis sua luce coecatur. Tertul. de Trin. p 494. Tertullian. But I stay too long from that parcell of Scripture which I haue chosen concerning GOD, and whereof God willing at this time I purpose to intreat. It is written in the booke of Exodus, Exod. 3.14. The words are these: ‘And God answered Moses, I am that I am. Also he said, Thus shalt thou say vnto the children of Isra­el, I am hath sent me vnto you.’

Which words depending wholy vpon the premisses that went before, which premises were a kind of Dialogue betweene God and Moses, we will first seeke out the occa­sion of them, and that was this.

After some backwardnesse on Moses part about the embassage the Lord of heaven did purpose to imploy him in, concerning the freeing the children of Israel frō Egypt [Page 26] the house of bondage, as it is in the eleventh verse of this Chapter, Who am I that I should goe vnto Pharaoh, & that I should bring the children of Israel out of Egypt? And the Lord replying as it is in the twelfe verse, Certainely I will be with thee, and this shall be a token vnto thee that I haue sent thee, and so forth: I, saith Moses, but when I shall come vnto the children of Israel, and shall say vnto them, the God of your Fathers hath sent me vnto you: If they say vnto me, what is his name? what shall I say vnto them? The answer to this question is the words of this my Text, wherein the Lord (you see) vouchsafeth to shew to Moses what he is. And God answered Moses, I am that I am. Also he said, Thus shalt thou say vnto the children of Israel, I am hath sent me vnto you. [...] True it is, it is in the originall, I will be that I will be in the future, & not I am that I am in the pre­sent tence, wherevpon some haue beene of opinion, Illyr. Clau. Script. de nomi­ne Iehova Tract 6. p. 615 Vid. Zanch de Na­tura Deil. 1. c. 14. p. 48. col. 1. Il­lyricus by name, that his comming in the flesh was here signifyed, and the redemption of his people by his death and passion, howbeit forasmuch as the Hebrewes vse the future tence for the present, as that which noteth a conti­nuance, and perpetuitie of time, hence it is that that con­ceit may well be dispelled hence, and the word translated as here it is, howsoever Illyricus find fault with it, Ego sum qui sum, I am in the present tence.

Now for these words, I am, how aptly and significant­ly they expresse the nature of God we shall the better cō ­ceiue if so be we cōsider, first how they are added to those notions that Moses had before of God: secondly, if so be we marke their sense and meaning.

The notions are twofold: the first, from God himselfe: the second, Moses his illation and inference therevpon. That which was frō God himselfe was that in the 6 verse of this Chapter, God styleth himselfe in Moses his hea­ring, The God of Abraham, the God of Isaac, and the God of Iacob. Abraham, and Isaac, and Iacob three but sylly men to speake of, and yet was not God asham'd of them to be [Page 27] called their God as it is in the Epistle to the Heb. 11.6. Hebrewes. Let me instance even in Isaac of whom what haue we in the booke of Genesis that God should name himselfe his God. See M ^r Bun­nies Head Cor­ner stone l. 1. c. 5 §. 5. p. 65. He liued some hundred & foureskore yeares, & yet are there scarse six severall points remarkable that are re­corded of him: as first when he was to be sacrificed how he knew so wel (& yet it seemeth then he was some Funccius makes him 26. Func. Chron. ad Annum mundi 2074. thir­ty yeares of age) what appertained to the service of God that himselfe espyed what was wanting therein: secondly, he went out on an evening to Gen. 24.63. meditate, or to pray in the Parsons makes him but a child at this time: I, a little child, & yet he was at that time vpon forty yeares of age, Vid. M ^t Bunnies brief Answ. vnto the idle and frivo­lous quarrels of R.P. against the late edition of the Resolution p. 152. field, perhaps he did it vsually, but that is more then the Text averres: thirdly, he openly built an altar & worship­ped the Lord: fourthly, though he were much enclined to Esau at the first, yet when he saw that God had turned that to Iacob which he himselfe meant to Esau, he would not then alter the same: fiftly, he gaue speciall charge vn­to Iacob as touching the choice of his wife, and then did he blesse him too. Behold the principall and totall summe of some hundred and foureskore yeares. Nor is it likely he did performe much more then these related, conside­ring the diligence of Moses in reporting matters of him that are of lesse moment and consequence then these. But this it is that may comfort vs as many of vs as now are, or shal be hereafter of the holy Ministery, that albeit we can by no meanes shew such fruits as a many doe in the Ser­vice of our God (and indeed all haue not all talents, Virg Egl. 8. Non omnia possumus omnes) yet if we endeavour to doe what we can, and to doe syncerely what we doe, it is at true in this case as it is in Almes: 1. Cor. 8.12 If there be first a willing minde, it is accepted according to that a man hath, & not according to that he hath not. He that accepted of Exod. 25.4 Goats haire in the building of the Tabernacle, caused S ^t Iudes one Epi­stle to be no lesse accepted of for the building of his Church, then fourteene of the Apostle S ^t Pauls. Obadiah in the old Testament was as Canonicall as Esay, Aggey as Ieremy, and yet Obadiah hath but one Chapter, Esay three [Page 28] score and six, Aggey hath but two, Ieremy fiftie and two. But to returne vnto my purpose.

The second notion is Moses his illatiō & inference vpō the style which God here gaue himselfe of being the God of Abraham, of Isaac, and of Iacob, namely that therevpō Moses tearmes him The Lord; as in the words immediatly following, and in the seaventh verse of this Chapter, Then the Lord said. It is in the originall Iehovah, and translated in the former translation of the Bible, as also in the last the Lord, for so did the Septuagint translate it to, as Zanch. de nat Dei, seu de diuin Attrib. l. 1. c. 17 Zanchi­us observeth. True it is Illyr. Clau. script. tract. de Rat cognosc. sac. Lit. Tract. 1. p. 45. Vid Ib. De nomine Iehova Tract. 6. p. 622. Illyricus mislikes it, and saith that it doth obscure the nature of his name indeede, howbeit since the Apostles themselues, as Calvin. Instit. l. 1. c. 13. §. 20. Calvin doth obserue translated Iehova by this name too, their example in this case may be sufficient warrant for this Translation. Now whereas in our last Translation it is alwaies set downe in capitall letters and those only fowre: that I take it, is or to shew that it is a word in the originall consisting of fowre letters commonly called [...], or in imitation of the German Translatiō which hath the word Heyr in such capitall letters, as Illyr. Clau. sc. tract. de Rat. cognosc. sac. Lit. Tract. 1. p. 45. Illyricus shewes vnto vs. It may be they had an other meaning too, namely that whereas Zanchius doth wittily obserue that al Nations in a manner do write the name of God with fowre letters, and maketh instance in the Hebrewes, the Romanes, the Spaniards, the Italians, the French, the Germans, the English (for so hee Supposing by like that we wrot God with a double D. as the Germanes did Gort with a double T. takes it) the Chaldaeans, the Syrians, the Arabians, the Aethiopi­ans, the Aegyptians, the Assyrians, the Persians, the Magi, the Dalmatians, or Illyrici, the Turkes and the New found world, esteeming it not to be done without the singular & especial providence of God himselfe; as if he had meant to shew to all Nations that he was not the God of the Iewes only, but of al the world besids: forasmuch as Zanchius (I say) observeth this, & we indeed do not so write it, it may be perhaps they would haue the word Only for oft I haue observed Esay. 30.15. Lord is in smal [...]tters. LORD to supply that defect, least in this case it might be said of vs as was [Page 29] spoken in another, ‘ Virg. Ecl. 1.Et penitus toto divisos orbe Britannos.’ But to returne to my purpose againe.

LORD is a name of relation, & you know in what pre­dicament it is: Omnia quae ad aliquid sunt reciprocantur, ve­lut servus, Domini servus, vicissim (que). Dominus, servi Domi­nus esse dicitur. This word Lord doth intimate to vs, that there is a mutuall consequence, or a kinde of dependance betweene God and vs. Sieur non potest esse Servus, saith S. Aug. de Trin. l. 5. c. 16. Vid. Damasc. Orth. Fid. l. 1. [...]. 12. & Zanch. vbi sup. c. 10. p. 28. col. [...] Austen, qui non habet Dominum, sic nec Dominus qui non habet Servum. As he cannot be a Servant that hath not a Lord: so cannot he be a Lord that hath not a servant. Howbeit here we are to note that our relation vnto God is re­all, Gods relation vnto vs is duntaxàt rationis, nominall only, and intentionall. Not that there is any change at all in him, the change is in our selues. Before the mountaines saith Psal. 90.2. David, were brought forth, or ever the earth and the world were made thou art God from everlasting and worlde without end. He that would see more in this case, I referre him to Zāchius in his first booke De Natura Dei, the thir­teenth chapter; where handling this question, seeing God is eternall and immutable and nothing chaunceth to him a new: whether there bee any names, which so belong vnto him in time, that they could not belong vnto him from everlasting: his answere is, That those names which betoken a relatiō be­tweene God & his Creatures as the name of Creator, of Lord, of Saviour, of Redeemer, and the like, are so spoken of God in time and not from everlasting, that notwithstanding no newe thing hapneth vnto him, neither is there hereby in him anie change at all. And thus much of these two notions which you see content not Moses concerning the knowledge of God, namely that he is the God of Abraham, of Isaac, & of Iacob, and that he stiles him here the Lord, so that he is ignorant of him still, wherefore now of that which is ad­ded, I am, that I am: And, I am hath sēt me vnto you. Wher­in first I shall consider the addition it selfe, secondly the [Page 30] meaning of the words.

Concerning the addition it is more then vsually hath beene granted in like cases. When Manoah in the booke of Iudges asked the Angell of his name, the Angell saide vnto him, why askest thou thus after my name which is se­cret? Iudg. 13.18. So likewise Iacob when he had wrestled with the Angel in Genesis, saying, Tell me I pray thee thy name: the Angels reply was, wherefore now doest thou aske my name? And it followeth there in that place, And he blessed him there, Gen. 32.29. Hic Angelus saith Calv. Inst. l. 1. c. 13. §. 10. Calvin speaking of the former, Iehova fuit. Et iste Iehova fuit, speaking of the latter, & of this latter he there prooveth it partly by Hosea, Hosea, 12.5, partly by the words of Iacob Gen. 32.30. So Agur in Salomons Prov. 30.4. Proverbs, what is his Ex quo effectum est, vt nec nomen Dei pro­prium possit edi­ci, quoniam non possit nec conci­pi Idenim no­mine continuetur quicquid etiam ex naturae su [...] conditione c [...]mprehenditur No men enim signi­ficantia est eius rei quae compre­hendi po [...]uit ex nomine. At quā do id de quo a­gitur tale est, vti condignè nec ip­sis intellectibus colligatur: quo­modo appellati­onis dignè voca­bulo pronuncia­bitur. Tertul. de Trin. p. 496. name, and what is his sonnes name if thou canst tell? If thus then it were said to Iacob, thus to Manoah, as also by A­gur long after, howe much more might the Lorde in this place haue thus spoaken vnto Moses, especially the Lord in some sort having declared himselfe vnto him before. Nor was Moses now at this time a Puny in Religion. They are special great testimonies which the Apostle to the He­brewes giues him. By faith, saith the Heb. 11.24. Apostle, Moses when he was come to age refused to be called the sonne of Pharaos daughter, and chose rather to suffer adversity with the peo­ple of God, then to enioy the pleasures of sinnes for a season, e­steeming the rebuke of Christ greater riches thē the treasures of Egypt: for he had respect vnto the recompence of the re­ward. By faith he forsooke Egypt, and feared not the fiercenes of the king: for he endured as he that saw him which is invisi­ble. Now if Moses did all this, and all before this time, as no doubt indeed but hee did it all, how might the Lord haue here answered him as did our Saviour S. Phillip, Ioh. 14.9. I haue beene so long time with you, and hast thou not known me Phillip? Right so in this place: I haue bin so long known vnto thee, & dost thou now Moses aske my name? Thou when thou wert come to age didst refuse to be cal­led [Page 31] the sonne of Pharoes daughter: thou didst choose ra­ther to suffer adversity with the people of thy God, then to enioy the pleasures of sinnes for a season: thou didst e­steeme the rebuke of Christ greater riches then the trea­sures of Egypt: thou hadst respect vnto the recompence of the reward: thou didst forsake Egypt, & didst not feare the fiercenesse of the king: thou didst endure as he that saw me which am invisible, & doest thou not yet know my name? But it pleased the Lord of heavē not to deale with Moses in this sort. He rather satisfieth his desire, and addeth vnto that which he had said of himselfe before, & so I come vn­to the meaning of that which he now saith, I am that I am, I am hath sent me vnto you. And God answered Moses, I am that I am. Also he said, Thus shalt thou say vnto the children of Israel, I am hath sent me vnto you.

This other name he giues himselfe is (as I told you) in the Hebrew Eheie, and M Bunny his Head Cor­ner stone [...] 1. c. 6. §. 3. p. 115. signifieth two points, first as ever being of himselfe: secondly being he of whom all others haue their being. I know there Zanch. de Na­tur. Dei. l. 1. c 14 are that suppose there is signified hereby his two essentiall Attributes, Eternity & Immutability, but forasmuch as that opinion concerneth the future tence only, and we here read it in the present, I will at this time intreate of these pointes only of being of himselfe and being vnto others: of those his other Attri­butes God willing at some other time.

First then for his ever being of himselfe, or his own ab­solute manner of being, it is that which the Scriptures de­clare vnto vs, I, the very Heathen. The Scriptures they tell vs that before the mountaines were brought forth, or ever the earth and the world were made, he was God from everla­sting, and world without end: so David as I told you before, Psalme 19.2, or rather Moses who hath his name in the forefront of that Psalme. And againe in an other Psal. 102.24 place: O my God, take me not away in the midst of mine age: as for thy yeeres they endure throughout all generations. Thou Lord in the beginning hast laid the foundatiō of the earth: & the hea­vens [Page 32] are the worke of thy hands. They shall perish but then shalt endure: they all shall waxe old as doth a garmen [...]; and as a vesture shalt thou change them, and they shall be changed: but thou art the same; and thy yeares shall not fayle. So like­wise the Prophet Esay, or rather the Lord in the Prophet: Before me there was no God formed, neither shall there be af­ter me. I, even I am the Lord, and besides me there is no Sa­viour, yea before the day was, I am, Esay. 43.13. This the Heathen perceaued also, and therefore Vid. Zanch. de Nat. Dei seu de Divin. Attr. l. 1. c. 13. p 38. col 2 Plato he cals him [...], that which is: and in his Timaeus reprehendeth those which attribute vnto him or the future, or the preter­perfect tense, forasmuch as neither of those tenses did seeme to agree with him, but the present tense onely. Hence it was that vpon the doores of the Temple of Del­phos the inscription was in capitall letters E I: veram, saith [...]ut. Moral. Part. 1. de E I apud Delphos. Plutarch, certam, solam (que) soli convenientem ei appel­lationem qua esse dicitur tribuentes; giuing him thereby a true, a certaine, and an only appellation of being and ex­isting alone.

Now that of him also all other things haue their being what more pregnant proofe, then the words of David in another of his Psalmes: The eyes of all, Ps. 145.15. saith he, wait vpon thee O Lord, and thou giuest them their meat in due season. Thou openest thy hand, and fillest all things living with plen­teousnesse, And againe in another Psal. 104.24 place, O Lord, how ma­nifold are thy workes, in wisdome hast thou made them al, the earth is full of thy riches: so is the great and wide sea also, wherein are things creeping innumerable both small & great beasts. There go [...] the ships, and there is that Leviathan, whō thou hast made to take his pastime therein. These wait all vp­on thee, that thou maist giue them meat in due season. When thou giuest it them they gather it, and when thou openest thy hand they are filled with good. When thou hidest thy face they are troubled: when thou takest away their breath they die, & are turned againe to their dust. So the Apostle to the Rom. 11.36. Ro­mans, Of him, and through him, and for him are all things; to [Page 33] him be glory for ever, Amen. Goe we vnto particulars, & in the eight & thirtieth Chapter of the Booke of Iob; doth not the Lord instance in a many of them as in the Earth, the Sea, the Light, & Darknesse, Snowe, Hayle, Raine, Dew, Yce and so forth? And in the nine and thirtith Chapter of the same Booke doth he not instance likewise in the wild Goats, the Hynds, the wild Asse, the Vnicorne, the Peacock, the Ostridge, the Horse, the Hawke, the Eagle? And in the fortith Chapter in Behemoth, that is the Elephant as some suppose and in the one and fortith Chapter in Leviathan that is the Crocodile as Beza in Ioh. Praef. in c. 38. p 231. Beza is of opinion? If all this con­tent vs not for there is not in all these Chapters any men­tion at all of Man, goe we then to the Acts of the Apo­stles and shall we not there finde that in him we liue and mooue, and haue our being, Act. 17.28? Go we from thence to the Booke of the Psalmes, & shall we not there find the very maner of making and framing vs? I will giue thankes vnto thee, saith Psal. 139.11. David, for I am fearefully and wonderfully made: marvellous are thy workes, and that my soule knoweth right well. My bones are not hid from thee: though I be made secretly, and fashioned beneath in the earth. Thine eyes did see my substance yet being vnperfect, and in thy booke were all my members written, which day by day were fashioned: when as yet there was none of them. My bones, saith he, are not hid from thee: though I be made secretly, & fashio­ned: it is in the originall Ruccamthi, [...] accordingly where­vnto it is in our new Translatiō, when I was made in secret and curiously wrought, of Racam, he wrought with a nee­dle, as if every of vs had beene wrought in tissue, or in im­brodered worke by a cunning and expert hand. Returne we at length to the Booke of Iob againe, and there shall we find it deliuered to vs in country tearmes: Hast thou not powred me out as milke, saith Iob. 10.10. Iob, and turned me to curds like cheese? What then? and are country folke onely made after this sort, Gentle and Noblemen after that o­ther? those like milke, these like tissue? nay those and these [Page 34] both like to milke and like to tissue, God, saith the Apostle that made the world, and all things that are therein hath made of one blood all mankind, Act. 17.26. We see then the name here giuen vnto God, we see it given vnto him by himselfe, we see the meaning of it too, namely how it sig­nifieth an absolute being of himselfe, & a cause of being vnto others. I wil end this point with that of Damas. Orth. Fid. l. 1. c. 12. Damascen: borrowed it seemes from Naz Orat. 38. p. 615. Gregory Naziazen Ʋide­tur principalius omnium de Deo dictorum nominum es­se, Qui est. Totum enim in se ipso comprehendens habet ipsum ESSE: veluti quoddam pelagus substantiae infinitum & inter­minum. It seemeth this name, I am, is the chiefest and most principall of all the names of God. For this very worde TO BE hath in it all whatsoever is comprehended in it selfe as it were a substantial Ocean infinite & boundles.

Having thus then seene the principall name of God [...], as Damascen speaketh, we might now hope out of the premises to goe a great way farther, & to make a definition of God, and so to knowe his very essence: but all Divines will tell vs that that is impossible. He had need saith M. Cartwr. Catech. p. 3. one, to haue the art and Logicke of God himselfe, that should giue a perfect definition of him. And, Definiri non po­test, saith Fayi Enchirid Thes. 1. §. 8 p. 1. another, cum sit superior omni genere & differē ­tia: It is impossible he should be defined, since he cannot be comprised vnder those two tearmes of Logicke, Genus and Differentia. And, As fish, saith [...] Naz. orat. 34. p. 538. Nazianzen, that swim in the water, they see nor Sun, nor starres, but only a shad­dow of them: right so doe men behold but as it were a shaddow of God. Dum sumus in hoc corpore, saith the 2. Cor. 5.6. Apostle, pe­regrinamur à Domino: whilest we are in this body, we are strangers from God: now Strangers in another countrey are ignorant for the most part of what is there done. Hence that of Cleophas to our Luk. 24.18. Saviour; Art thou onely a stranger in Ierusalem, and hast not knowne the things which are come to passe therein in these dayes? And indeed as S. Aug. de Trin. l. 1. c. 1. Austen tels vs, Quo intellectu Deum capit homo, qui ipsum [Page 35] intellectum suum quo eum vult capere nondum capit: with what vnderstanding can Man possibly conceaue God, who cannot conceaue his own vnderstanding. Howbeit, for there is to be had some knowledge of God, and the Lord himselfe saith in the Prophet Ier. 9.24. Ieremy, Let him that glorieth glory in this, that he vnderstandeth & knoweth me, let vs endeavour to define him, yet so as we alwaies haue that of Arnob. in Ps. 91. Arnobius before our eies, De Deo loqui etiam vera, quia periculosissimum est, timeamus: Let vs feare to speake even that which is true concerning God, for that there is danger even in that.

GOD then is an Perkins on the Creed. p 27. ESSENCE SPIRITVALL, SIM­PLE, JNFINITE, MOST HOLY. I say an ESSENCE to shew (as I shewed you before) that he is a thing abso­lutely subsisting in himselfe & by himselfe, not receiving his being from any other. I say SPIRITVALL to shewe that he is not any kinde of Body, nor hath the parts of a Body and therefore the Scripture when it assighneth such parts vnto him, as the eie, the hand, the feet, and so forth, The eie of the Lord is vpon them that feare him, Psa. 33.18. The Lord vpholdeth a good man with his hand, Psal. 37.24. I will glorifie the place of my feete, Esay 60.13. It is but for our capacities sake who otherwise are not able to cōceiue his watchfulnesse over vs meant by his Eie: his providence meant by his hand: his readinesse to helpe vs meant by his feete. It followeth that he is SIMPLE, not simple as wee take Simple in our vsual phrase of speech when as we say a simple man, a simple body, and so forth, but Simple that is not Vid. Zanch. de Nat. Dei, seu de Divin. Attrib. 2. c. 2. p. 78. col. 1. compounded of severall parts, nor of matter nor of forme, nor of subiect, nor of accident, as every other crea­ture is. Againe, Angels and the Soules of men they I grant are simple to, and they are, as God is, simple essences, but it is but in respect, as namely of the Elements. Even so the Elements are simple to, but only in respect of those things which are compounded of them: the simplicity that is in God that is most absolutely simple. It followeth that he is [Page 36] INFINITE. Vid. Zanc. Ib. p. 77. Col. 1. Infinite in time, infinite in place. Infinite in time, for he is without beginning, and without end: Infi­nite in place, for he is every where, and in every place. The Prophet David speaking of the former of them, O my God Ps. 102.24. vid. Ps. 90.2. saith he, take me not away in the midst of mine age, as for thy yeeres they endure throughout al generations. Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the worke of thy hands. They shall perish but thou shalt endure, they all shall waxe old as doth a garment; and as a vesture shalt thou change them, and they shalbe changed: but thou art the same and thy yeeres shall not faile. And spea­king of the other, whither Psal. 139.6. saith he, shall I goe from thy spi­rit: or whither shall I go from thy presence? If I clime vp into heaven thou art there: if I go downe to hell, thou art there al­so. If I take the wings of the morning, and remaine in the vt­termost parts of the Sea: euē there also shal thy hand lead me, & thy right hand shall hold me. So the Lord himselfe in the Prophet Ier. 23.24. Ieremy, Can any hide himselfe in secret places that I shall not see him saith the Lord? Doe not I fill heaven and earth? I will conclude this point with that which a late Writer hath, concerning this word Infinite, Try it whē y [...]u will Treatise of the Nature of God. p. 80. saith he, and Infinitenes you shall finde to be the right Philosophers stone which turneth all mettals into gold, and that one dram of it being put not only to an Angell, or to an wh [...]l [...] Element, but evē to the least fly in the world, or the least moat in the sun is of force to make it true & very God. How­beit it can in truth Beloved no more be added or put vnto the hugest Elephant that is, then it can be vnto a fly: no more to the world it selfe, then but to a moate in the Sun. It is peculiar and proper to God alone, he only is infinite, God is an infinite essence. It followeth in the last place that he is MOST HOLY, and hence it is that the Prophet Esay doth treble this word Holy as Esay, 6.1. I saw the Lord saith he sitting vpon an high throane, & lifted vp. The Seraphims stood vpon it. And one cryed to an other and said, Holy, holy, holy is the Lord of hoasts: the whole world is full [Page 37] of his glory. A passage that as S. Ambrose did borrow of that Prophet, so we in our Church Service haue borrow­ed of S. Ambrose. You know what we daily say through­out the yeere: To thee all Angels cry alowd, the heavens and all the powers therein. To thee Cherubim & Seraphim conti­nually do cry, Holy, holy, holy Lord God of Sabaoth, Heaven and Earth are full of the maiesty of thy glory. And hence it seemeth hath come the custome of singing or saying Psalmes, and other partes of common prayer, wherein the People and Minister answere one an other by course. But for this I shall referre you to those most excellent lines of Mr Hooker in his fift booke of Ecclesiasticall Politie, the nine and thirtieth section. I returne vnto my purpose.

God is Most Holy two manner of waies. First for that he is Most Holy in himselfe: secondly for he maketh others Holy, and causeth them so to bee. Of the former Moses speaketh, Exod. 15.11. Who is like vnto thee O Lord among the Gods? who is like thee so glorious in holynesse? Of the lat­ter the Lord himselfe, Exod. 31.13. Keepe yee my Sabbaths for it is a signe betweene me and you in your generations, that you may know that I the Lord doe sanctifie you: that is, doe make you Holy.

I will conclude all this concerning the definition with that of Cyp [...]siue Russ. in Symb. Apo [...]. p. 358. S. Cyprian, or rather Ruffinus vpon the Creed, Deū cum audis saith he substantiam intellige, sine initio, sine fine, simplicem sine vlla admixtione, invisibilē, incorporeā, ineffa­bilem, inaestimabilem, in qua nihil adiunctum, nihil creatū sit. Sine authore est enim ille qui author est omniū. Whē as thou hearest God named vnto thee vnderstand thou a substāce without beginning, without end, simple without com­mixtiō, invisible, without body, vnspeakable, inestimable, wherevnto nothing is added, wherein nothing is created. For he hath no Creator who is himselfe the Creator of al.

And thus haue you heard in some so [...]t of the Essence of God, good God how f [...]r frō that which he is in very d [...]ed. You haue heard his definition. I know others define him [Page 38] otherwise. God saith M, Cartw. Ca­tec. p. 3. one, is a spirit, which hath his being of himselfe. He is the center saith an Fa [...]i Enchir. Thes. 1. §. 15. p. 2. other, from which all things issue, and wherevnto they returne againe. Quid est Deus saith a Senec. Nat. Quaest. l. 1. Praes. third? Quod vides totum et quod nō vides to­tum: God is all we see, and all we see not. But when al that can be possibly, hath beene spoken, that of Aug. de Temp. Ser. 190. So Tertul. Quid de eo condignè di­cas, qui est subli­mitate omni sublimior, & al­titudine omni altior, & profū ­do omni profun­dior, & omni lu­ce lucidior, & omni claritate clarior, omni splendore splendidior, omni ro­hore robustior, omni virtute viritior, omni pulchritudine pulchrior, veri­tate omni veri­or, & fortitudi­ne omni fortier, & maiestate omni maior, & omni potentia potentior, & omnibus divitiis ditior, omni prudentis prudentior, & omni benignitate benignior, omni bonitate melior, omni iustitia iustior, omni cle­mentia clementior. Minora enim sint necesse est omnium genera virtutum, co ipso qui virtutum omniam & Deus & parens est. Tertul. de Trin. pag. 494. S. Austen may well serue as a conclusion: Certè hoc est Deus quod & cum dicitur non potest dici, cum aestimatur non potest aestimari, cū comparatur non potest comparari, cum definitur ipsa definiti­one crescit: quia coelum manu sua cooperit, pugno omnem mū ­di ambitum claudit, quem totum omnia nesciunt & metuendo sciunt. Doubtlesse God is that entity which when it is spo­ken of, cannot be spoken: when it is esteemed, cannot suffi­ciently be esteemed of, when it is compared, is beyond cō ­parison, when it is defined, our grows the limits of a defini­tion, for that hee covereth heaven it selfe with his hand, compriseth the compasse of the whole worlde within his fist, whom al things know not, & yet by fearing him know him to.

And thus much of Gods Essence namely what God is, how the same God is in Persons inseparably, and without confusion, distinguished into the Father, Sonne, and Holy Ghost, three Persons and one God, if the same God so will at my next returne to this place. In the meame time HE s [...] blesse vs, and the seed that hath beene sowne, &c.

IF much against your expectation, and my owne intent and purpose too, I haue fayled you now these many weekes in performance of this exercise, imagine the cause to be not so much in my selfe (who cannot yet excuse my selfe wholy and altogether) as in divers & sun­dry lets occasioned by others. A­mong the rest suppose one to be (and indeed so it was) the death of that great MECAENAS, S ^r THONAS BODLEY, who died Ian. 28. 1612. Stylo Ec­cles. Angl. then whom we of this place could hardly haue had a greater losse. If ever there might be iust cause of silēce to these Exercises, what greater cause then that, when he that gaue new tongues both to Divines, and Physitians, and Lawyers, & the Arts, himselfe lies speechlesse now, and bereaued of his life. I may vse concerning him the words of Aug. de verb. Apost. Ser. 33. p. 178. S. Austen, Disce­dente anima qui ambulabat iacet, loquebatur tacet, oculi lu­cem non capiunt, aures nulla voce patescunt, omnia membro­rum officia conquieverunt, non est qui moverat gressus ad ambulandum, manus ad operandum, sensus ad percipiendum. And againe a little after: Discessit qui non videtur, reman­sit quod cum dolore videatur. The soule, saith S. Austen, de­parting from him, he that walked lies along, he that tal­ked holds his tōgue; his eies receaue no light, his eares no sound, all his members fayle in performance of their seve­rall duties. He that moued his feete to walke, his handes, [Page 40] those blessed hands of his continually to worke, his sen­ces to perceaue, is not. He which is not seene is gone, that remaineth behind which may be seene indeed, but with griefe and sorrow. What then, and shall we still grieue? shall we lament and sorrow still? Nay let vs harken ra­ther to the same S. Austen, who vpon like occasion of losse of friends, Lacrymas istas, Aug. de verb. Apost. Ser. 32. pag 277. saith he, citò reprimat fi­dei gaudium quâ credimus Fideles quando moriuntur paulu­lùm à nobis abire, & ad meliora transire. Let the ioy of faith represse these teares of ours, by which faith we beleeue that the Faithful when they die step from vs apart indeed, but to be possessed of a better place. That which every day we say as a parcell of our Grace, it being a passage of one of the Ps. 111.6. vulg. Psalmes, let vs call to mind this day. In memoria ae­terna erit iustus. Ab auditu malo non timebit. Dispersit, de­dit pauperibus. Iustitia eius manet in saeculum saeculi. The Righteous shall be had in everlasting remembrance. He will not be afraid for any evill tidings. He hath dispersed abroad and giuen to the poore. His righteousnes remai­neth for ever. Now what saith Aug. de Verb. Apost. Ser. 33. pag. 278. S. Austen is this Auditus malus, these evill tydings here spoken of, Ab auditu malo non timebit; but when it is said to them on the left hād, Ito in ignem aeternum, Depart from me yee cursed into everla­sting fire? Ab hoc auditu malo iustus non timebit; Erit enim ad dexteram, and so forth. The Righteous shall not be a­fraid of those ill tydings: for he shall be on the right hand among them to whom it is said. Come yee blessed of my Father, inherit yee the kingdome prepared for you. And thus shall it be (I nothing doubt) with that Right Hono­rable KNIGHT I now speake of, of whom to haue said nothing at all had beene liable to a kinde of Ingratitude, to say more then hath beene spoken might prooue preiu­dicial to that time, which is allotted me to speake of God to whom himselfe is now gone. To come at length then to the matter in hand.

It was a worthy saying of Bernard de Consid l. 5. p. 260. Col. 4. S. Bernard, Solus est Deus [Page 41] qui frustra nunquā quaeri potest, nec cum quidem inveniri nō potest. God it is, and God alone, that can never be sought in vaine, no not then whē it is impossible to find him out. Iustin Martyr giues the reason; Quamvis natura divina, Iustin Mart. de Trinit. graecè p. 177. lat. p. 198 saith he, sit incomprehensibilis, non debemus tamen in totū ab ea quaerenda desistere, & per ignaviam vitam consumere: sed pro sua quis (que) portione acceptae à Domino scientiae strenuè rem examinet, certus non quidem exactè se percepturum, profecturum tamen aliquantum per huiusmodi contemplati­onem accedendo ad illum propiùs. Howsoever, saith he, the divine nature be incomprehēsible, yet ought we not who­ly to desist from the searching out of the same, consuming our liues in sloath and idlenesse. Wherefore let every one, according to that portion of knowledge he hath obtai­ned of the Lord, industriously endeavour to seeke it, assu­ring himselfe he shall not exactly and perfectly find it out, howbeit that he shal profit notwithstanding thereby, for­asmuch as by this meanes he shall more neerely approach vnto him. Experience whereof we had at my last supply­ing this place, when not finding out what God was, we heard notwithstanding of his Name, we heard also of his Nature. The Name was such as he gaue himselfe. Concer­ning his Nature we defin'd him to he, An essence spiritual, Simple, Infinite, Most Holy, & every of these tearmes were explicated vnto you. It remaineth now to be declared cō ­cerning the farther knowledge of this his Essence, how the same God is in Persons inseparably, and without con­fusion distinguished into the Father, Sonne, & Holy Ghost, whereof God willing at this time. And to this purpose haue I made choise of a passage of one of the Epistles of S. Iohn, namely the seaventh verse of the fifth Chapter of of the first of his Epistles. The words are these; ‘There are three which beare record in heaven, the Fa­ther, the Word, and the Holy Ghost, and these three [Page 42] are one. And there are three which beare record in the earth, the Spirit, and the Water, and the Blood, and these three agree in one.’ For the better considering of which wordes let vs first obserue the scope of the Apostle in this place: secondly the words themselues and consequence therevpon.

The Zanch. de Trib. Eloh. l. 1. c. 1. p. 4. Col. 2. vid. Ib. p. 3. Col. 2. scope of the Apostle in this place was to prooue, that IESVS was the true Sonne of God, and the same Christ, & Messias of whome the Prophets foretold long before, and therefore he vpon whom alone our faith and the faith of every one ought to relie. For whereas others did deny that Iesus was that Christ, our Apostle here in this place stifly maintaineth that he is, to the ende the Faithfull might knowe that they had eternall life, & that they might beleeue in his name, as it is in the thirteenth verse of this Chapter. All which he prooueth by two ma­ner of witnesses, six in al, namely by witnesses in Heaven, and witnesses in Earth. The witnesses in heaven are three, the Father, the Sonne, & Holy Ghost: the witnesses in Earth are three too, the Spirit, the Water, and the Bloud.

First concerning the Fathers witnesse that appeared at two severall times, vnto both which it is likely the Apo­stle alludes in this place. The first was at our Saviors Bap­tisme when as the Father spake these words, Mat. 3.17. This is my be­loued Sonne in whom I am well pleased: The second at his Transfiguration, when as the same words were spoken a­gaine, but with this addition, [...], heare him. Mat. 17.5. This is my beloued Sonne in whom I am well pleased: heare him. Where by the way we are to note why the Father in both places should say of this his Sonne IN WHOM I AM WEL PLEASED. We may say in this case as Pharaoh's cheefe Butler did in another, Gen. 41.9. I cal to mind my faults this day. Right so these words may put vs in mind of the iniquity of Mākind that hath bin in former ages. You shal read in the Book of ⁿ Genesis that it was so great, that it repē ­ted [Page 43] the Lord that he had made Man in the earth, and how he was sorry in his heart; you shall read in the Booke of Gen. 6.6. Psalmes how the wrath of the Lord was so farre kindled against his People; Psal. 106.39. as that he abhorred his owne inheri­tance: but these words here in this place are like the Oliue leafe that Noah's Doue had pluckt. Gen. 8.11. Noah knew by that, that the waters were abated from of the earth; and we by these that the wrath of God is abated towardes vs and all Mankind. God 2. Cor. 5.19. saith S. Paul, was in Christ, and reconciled the world to himselfe, not imputing their sinnes vnto them. And thus much of the first witnesse.

The second witnesse was the Sonne, and his witnesse appeared throughout the whole course of his life, partly in preaching, partly in working miracles, confirming his preaching thereby.

I, but some will say, if the Sonne beare witnesse of him­selfe what kinde of witnesse is that? This was obiected to him by the Pharisees: Ioh 8.13. Thou bearest record of thy selfe, thy record is not true. It is as if they had said, Thou bearest re­cord of thy selfe, therefore thy recorde is not true. I, our Saviour himselfe of himselfe, Ioh. 5.31. If I should beare witnesse of my selfe, my witnesse were not true. True it is, he so faith, but he speaketh there in that place according to the opinion of his Adversaries, as if he should haue said: Musc. in hunc locum. You suppose I seeke not the glory of God, but my owne, & to be a boaster of my owne praises rather then a pub­lisher of the truth of God; and so of my selfe to speake thus, & thus, without the sufficient testimony of others besides. Indeed were I such an one, you might worthyly suspect me, & all that I haue ever spoken: but you are deceived, it is not so, there is one that testifieth of me, and so forth. So that our Saviour as I said speaketh there according to the opinion of his Ad­versaries, for otherwise he saith of himselfe, and said it to the Pharisees that did obiect it against him: Ioh. 8.14. Though I beare record of my selfe, yet my record is true; for I know whence I came, and whither I go. And againe, a little Vers. 18. after, [Page 44] I am one that beare witnesse of my selfe. One, because such an one, and such an one; for the lawe of trueth was in his mouth, & there was no iniquity sound in his lips, Malach. 2.6. I proceede.

The Holy Ghost is the third witnesse, and his witnesse appeared both before his death, & after. Before his death at his Baptisme, whē as he descēded on him like a Mat. 3.16. Doue: after his death, and resurrection, and ascension into hea­ven, when as he descended on his Apostles in the shape of fiery Act. 2.3. tongues. Wherevpon S. Gregory hath this good note, In columba super Christum, Greg in E­vang Hom. 30. fol. 120. col 3. saith he, apparere debu [...]t Spiritus qui non veniebat vt peccata iam per zelum percute­ret, sed adhuc per mansuetudinem toleraret: at contra super Discipulos in igne debuit Spiritus Sanctus demonstrari, vt hi qui erant simpliciter homines at (que) ideo peccatores, eos contra semetipsos spiritalis feruor accenderet, & peccata quibus Deus per mansuetudinem parceret, ipsi in se per poenitentiam punirent. It was convenient that the holy Spirit should ap­peare vpon Christ in the likenesse of a Doue, forasmuch as he came not then at that time to punish sin through zeale, but through meekenes to beare with it: but vpon the A­postles it was cōvenient that cōtrarywise the Holy Ghost should bee shewed vpon the Disciples in Fyre, that they which were simply men and consequently sinners, a spiri­tuall heat should inflame themselues against themselues, and those sins which God forgaue through the bounty of his mercy, they through repentance should punish in thē ­selues. S. Austen hath an other not much vnlike: Audivi­mus columbam super Dominum, Aug. in Evan. Ioan. Tract. 6, p. 34. saith he, has linguas divi­sas super discipulos congregatos: ibi simplicitas, hic feruor o­stenditur. And againe a little after, Ne spiritus sanctificati dolum habeant, in columba demonstratum est: ne simplicitas frigida remaneat, in igne demonstratum est. We haue heard, faith S. Austen, that a Doue descended vpon our Lord, & cloven Tongues vpon the Disciples gathered togither: in the Doue simplicity, in the Tongues fervency and vehe­mency [Page 45] are vnderstood. The one sheweth that they that are sanctified by the Spirit should be without guile: the other that want of guile should not haue a numbnes of spirit in it. But thus much of the heavenly witnesses; come we now to the terrestriall, the witnesses in earth.

The witnesses in earth are three too, the Spirit, & Water, and Bloud; which three what they are, severall men are of severall mindes. An opinion there is that is indeede very probable, how by Spirit is vnderstood The knowledge of God the Father, by the testimony of the holy Ghost, whereof the Apostle to the Romanes, Rom. 8.6, as also to the Co­rinthiās, 1. Cor. 1.30. Secōdly that by Water is vnderstood our Regeneration, the types whereof in the Law were the legall purifyings, the accomplishment thereof in the Gos­pell the Sacrament of Baptisme. Thirdly, that by Bloud is vnderstood the Righteousnes of Christ, which by his bloud is purchased for vs, consisting in two points, First in the remission of our sins, Secondly in the imputation of Christ his Righteousnes. Howbeit I for my part shall rather com­mend vnto you the opinion of Zanch. de trib. Eloh. l. 1. [...]. 1. p. 4. col. 2. Zanchius for this point, namely that these three witnesses in earth are as it were three kindes of Prophesies foreshewed and fulfilled in our Saviour Christ Iesus, as first that he was a Prophet, secondly a Priest, thirdly a Prince. His teaching vs as a Prophet the Scrip­tures very often compare vnto Water, as Deut. 32.6. Esay, 11.9. Ezech. 47.1. Iob. 29.22. Amos 7.16. His comming as a Priest may be compared vnto Bloud by reason of his death and passion. So Esay prophesied of him, Esay, 53.5. and David when as he said, They pierced my hands and my feet, Psal. 22.17. Lastly his comming as a King with pow­er and Maiesty vanquishing his enemies and triumphing over them, that is intimated by the Spirit. Hence that of the Apostle in his epistle to Timothy, 1. Tim. 3.16. Iustificatus est in spiritu, Iustified in the Spirit, that is, by his power and ver­tue, wherby he wrought miracles, wherby he rose againe, whereby hee vanquished his enemies, and overcame the [Page 46] world. So S. Peter, 1. Pet. 3.18. Christ, saith he, was quickned in the spi­rit, by the which also he went and preached vnto the spirits that are in prison. So our Saviour of himselfe, if I, Mal. 12.28. saith he, cast out Divels by the spirit of God, then is the kingdome of God come vnto you. So that the Apostles words in this my Text may thus be resolved: He who first came vnto vs as a Prophet by Water, that is, the doctrine of the Gospel, & spreads the same over the world: secōdly he that came as a high Priest by Bloud, who came indeed by his owne bloud, for he dyed such a death as was foretold he should die, and that for other folkes sinnes: thirdly he who came as a Prince by his Spirit, that is, by his power in working miracles, in rising againe from the dead, and in vanquishing of his Enemies, he no doubt is the true Messias: but so came our Saviour Christ; and therefore was Christ the true Messias. And this was the Apostles scope. Virg. Aeneid. l. 1. Huc cursus fuit. Hither it was he meant to saile, & here indeede hee did arriue with as prosperous a gale of winde as heart could wish. And thus much of the scope of the Apostle in this place, come we now to the words thē ­selues, and consequence therevpon. There are three which beare record in heaven, the Father, the Word, and the Holie Ghost, and these three are one. And there are three which beare record in the earth, the Spirit, and the Water, and the Bloud, and these three agree in one.

First concerning the FATHER, we are first of all to cō ­sider that the name Father in holy Scripture is M Perk. on the Creed p. 44. ascribed either to God indefinitely, and so by consequence to all the Persons in Trinity: or particularly to the first Person a­lone. As it is ascribed to God indefinitely, and by conse­quence to all three Persons, God is a Father properly and principally; earthly Parents are but images and resemblā ­ces of him, and therefore our Saviour Christ, Mat. 23.9. Call no man your Father vpon the earth: for there is but one, your Father which is in heaven. Now God is tearmed a Father both in respect of Nature, as also of Grace. Of Nature because he created, and governeth all things, wherevpon he is called, [Page 47] Heb. 12.9. The Father of spirits, and Adam is called, Luk. 3 38. The son of God. Of Grace, for that we are all of vs regenerate by him & ac­cepted to be his Sonnes by adoption through the merits of our Saviour Christ. And in this respect the second Per­son aswel as the first, is called a Esay. 9.6. Father, and said to haue Esay. 8.18. & 53.10. Seed, or Children. But when the name Father is particu­larly given to the first Person alone, it is because he is a Father by nature to the second Person, begetting him of his owne substance before al worlds, Ex vtero ante Luci­ferum genui te, as it is in the Ps. 109.21 Vulgar, though it be in our english Vulgar: The dew of thy birth is of the womb of the morning, or as it is translated in our Ps. 110.3. New, from the wombe of the morning, thou hast the dew of thy youth. Aug. in Ps. 106 Quid est ex vtero, saith S. Austen? what is meant here by the womb? Ex secreto, ex occulto: de meipso, de substantia mea, hoc est ex v­tero. In secret, in hidden wise: of my selfe, of my substance, that is from the wombe, Esay. 53.8. quia generationem eius quis enar­rabit? For who shall declare his generation?

Secondly concerning the WORD, we are first of all to note who it is, is meant therby: secondly why & wherefore he is so called, who is indeed, therby meant. By the Word is meant in this place not the Scripture as Illa interpre­tatio nomine Patris intelligi De­um, nomine [...] Doctrinam, seu Scripturam sanctam: Spiri­tus autem, San­cti nomine, ipsa Christi miracu­la, &c: coacta est nec cum Aposto­li verbus coha­ret. Zanch, de Trib. Eloh. l. 8. c. 4 p. 306. C. 1. some woulde haue it, but our Saviour Christ Iesus, the second Person in Trinity, the only begotten Son of God, who as he is stiled by S. Iohn according to his humane Nature by the name of the Lamb, as Ioh. 1.29. and againe, Ioh. 1.36, Beholde the lamb of God, and oftentimes in the Revelation; so ac­cording to his divine Nature is he styled by the name of the Word, as in the first words of his Gospell no lesse then three times in one period: In the beginning was the word, & the word was with God [...], and that word was God. Now our Saviour Christ is called the WORD Barth. Trahe­ron. vpon Iohn c. 1. B. 8. b. partly for he is the i­mage of his Father, representing all that is in the Father; partly for he floweth and issueth from him; partly for he is conceptus, the conception (if I may so speake) of the minde of God; partly for he is Gods vertue and power whereby [Page 48] God vttereth himselfe; partly for he is Gods wisedome whereby he once made and nowe governeth the whole world & all therein. Gregory Greg. Naz. Orat. 36 p 590 Vid. Zanch. de Trib. Eloh. l. 6. c. 2. p. 240. Nazianzen alleageth three similitudes between the Sonne of God, and the Speech of man in regard whereof our Saviour Christ may be called the WORD. His wordes be these: Verbum ita se habet ad Patrem, vt sermo ad mentem, non modo propter generationem passionis omnis expertem, verùm etiam propter coniunctionem ipsius cum Patre, vim (que) enunci­atricem. So is the word vnto the Father as speech is to the minde, not only in regard of generation which is without all passion whatsoever, but in regard also of his coniuncti­on which he hath with the Father, and power pronuncia­tiue. As if he had said: Three similitudes there are between the Sonne of God and the Speech of man in regard wher­of he may be called by the name of the WORD. First for that our Speech which is the conception of our minde, is begotten by the minde & that without any passion or of that which doth beget, or of that which is begotten; so is the Sonne, of God the Father. Secondly as our conception remaineth Quodcun (que) cogitaveris, ser­mo est; quod­cun (que) senseris, ratio est: loqua­ris illud in ani­mo, necesse est: & dum loqueris coniocutorem pateris sermonē in quo inest haec ipsa ratio, qua cū co cogitans lo­quaris, per quē loquens cogitas &c: Tertull. ad­vers. Praxeam. p. 317. alwaies in the minde, and with the minde, of which it is begottē, insomuch that though it be sent forth or pronounced, yet never ceaseth to be with the same; so is the Sonne with the Father, and indeed inseparable from him. Thirdly as by our Speech pronounced, the counsel of our minde, as also our will is manifested to the world, so is the Father, and the Father's wil declared by the Sonne. So that we are not here in this place to take the WORD for so­nus percussionis, as speaks Tertull. de Trin. p. 515. Tertulliā, aut tonus coactae de vis­ceribus vocis, for a word sounded or pronounced which vanisheth in an instāt: our Savior Christ is no such Word, but he is an essential Person subsisting & abyding in God. And here it may be thought as Barth. Trahe­ron vpon S. Iohn c. 1. p. 8. 8 a. some are of opinion that the Apostle here in this place hath reference to the first Chapter of Genesis, where it is not said simply by Moses that God made all of naught, but that he spake, & so made [Page 49] all things; that is, he made all things by his word. So the Prophet David, Ps. 148.4. He spake the word, and they were made, he commanded and they were created, speaking of the Hea­vens: and in another place of the Earth, He spake, saith he, Ps. 33.9. and it was done, he commanded and it stoodfast.

Thirdly concerning the HOLY GHOST it is asmuch as if the Apostle had here said, the Holy Spirit, & then see­ing the Father, and the Sonne are Holy both, and both are Spirits, a question might be asked how this title Holy Spi­rit comes so peculiarly to be appropriated onely to the third Person. The answer is herevnto that the Father, and the Sonne are in respect of their M. Perkins on the Creed p 565 natures as well to be tearmed Holy indeed, as is the third Person in Trinity, the Holy Ghost. Howbeit the third Person is called Holy, for that besides the holinesse of nature, his office is to sancti­fie the Church of God, to whom it agreeth in speciall ma­ner, and after a peculiar sort so to doe. For where the Fa­ther sanctifieth by the Sonne, and by the Holy Ghost; the Sonne from the Father, and by the Holy Ghost; the Holy Ghost sanctifieth from the Father and from the Sonne by himselfe immediatly, and in this respect is the third Per­son tearmed Holy. Again, he is tearmed a Spirit not onely because his nature is spirituall (for in that respect both the Father, and the Sonne are Spirits too) but because he is spired or breathed from the Father and the Sonne in that he proceedeth from both, howsoever the Vid Zanch. de trib Eloh. l. 7. c. 8 Greekes at this day mainly erre in this point. But thus much of the words, now of the consequence therevpon.

The Consequence therevpon is this, that howsoever there is but One God as appeareth by these wordes, And these three are one: yet is there a Trinitie in this One in re­gard they are Three to, according to the selfe same words. For if it may be said, and said truely, These three are one, then may it be as truely said, and so it is of all true Christi­ans, This one is three. It remaineth then to be declared how they are one, how three, according to that of Atha­nasius [Page 50] in our Church Liturgy, The Catholike faith is this, that we worship one God in Trinitie, and Trinitie in Vnitie: neither confounding the Persons, nor dividing the substance.

That God is One we haue many places in holy Scripture for proofe thereof, as Deut. 4.35, Ʋnto thee, saith Moses, it was shewed that thou mightest knowe, that the Lord he is God, and that there is none but he alone. Deut. 6.4, Heare O Israel, the Lord our God is Lord only: or as it is in our new Translation, The Lord our God is ONE Lord. Deut. 32.39, Behold now for I, I am he, and there is no Gods with me. Ma­lachy 2.10, Haue we not all ONE Father? hath not ONE God made vs? Esay, 45.5, I am the Lord, and there is no other, there is no God besides me. And againe V. 18, I am the Lord and there is no other. And againe V. 22, I am God & there is no other. 1. Cor. 8.4, We knowe, saith the Apostle, that an Idol is nothing in the world, and that there is none other God but ONE. For though there be that are called Gods whether in heaven or in earth (as there be many Gods, and many Lords) yet vnto vs there is but ONE God, which is the Father of whō are all things, and we in him: and ONE Lord Iesus Christ by whom are all things and we by him. I omit for the Old Testa­ment, Ios. 2.11. Ps. 18.32. 1. Sam. 2.2. 1. King. 8.23. 2. King. 5.15. 1. Chron. 17.20. Ier. 37.16. and 41.4. and 44.6. and 45.5. and 46.9. and 48.12. And for the New Testament, Mat. 4.10. Rom. 3.30. Ephes. 4.6. 1. Tim. 2.5. I omit the Fathers, Greeke and Latine, cited by Zanchius for this point: Ignatius, Iustin Martyr, Clemens Alexādrinus, Ter­tullian, Arnobius, Minutius Foelix, Cyprian, Lactantius, Eusebius of Caesarea, and St Austen. I omit the Poets, and Philosophers cited by him too, Orpheus, Homer, Sophocles, Pythagoras, Plato, Aeschylus, Philemon, Euripides, Menā ­der. I omit also his severall Reasons, you shall finde them with the premises in his first Booke de Tribus Elohim throughout the third Chapter, and I hasten to the TRI­NITIE.

The Lord our God, M. Hooker Ec­cles. Pol. l. 5. §. 51. p. 106. saith Reverend Hooker, is but one [Page 51] God. In which indivisible Ʋnitie notwithstanding, we adore the FATHER as being altogether of himselfe, we glorifie that consubstātiall Word which is the SONNE, we blesse & mag­nifie that coessentiall Spirit eternally proceeding from both, which is the HOLY GHOST. Now that in this Vnity of one God, there is this Trinitie comprehended, of Father, Sonne, and Holy Ghost, the places in holy Scripture are no lesse frequent then the former to proue it, howsoever the word Trinitie it selfe be not there to be found at all. But we say of that as speakes S. Austen of the word Persons that the Church doth vse to signifie the same: Aug. de Trin. l. 7. c. 4. Licuit lo­quendi & disputandi necessitate tres Personas dicere, non quia Scriptura dicit, sed quia Scriptura non contradicit. Lawfull it is for vs through a necessitie of speaking, and disputing, to cal them three Persons, not for the Scripture so speakes, but for it contradicts not them that so speake. Indeed as the selfe same Austen Dictum est à nostris Graecis vna essētia, tret substantiae: à La­tinis autem vna essentia vel sub­stantia, tres per­sonae. Aug. Ib. Aliter enim Graeci accipiunt substantiam quā Latini. Lombard 1. Sent. dist. 23. cap. Qua neces­sitate. obserues in that place, the Graecians called this Deity, one Essence, three Substan­ces: the Latines, one Essence or Substance, three Persons, which name of Persons we hold to this day. And there­fore before we come to muster vp such places as declare vnto vs these Persons, let vs first of all define what a Per­son is.

St Thomas out of Boetius defines it thus: Th. Aquin. 1. Part. Sum. Theol. qu. 29. Art. 1. Persona est rationalis naturae individua substantia: A person is an indi­vidual substance of a reasonable nature. Tertullian as Cal­vin quotes him, defines it thus: Tertul. advers. Praxeam, citāte Calvino, Instit. l. 1. c: 3 §. 6. Persona est quaedā in Deo dispositio vel oeconomia quae de essentiae vnitate nihil mutet: A person is a certaine disposition or distribution in God, which yet changeth nothing of the vnity of the essence. Zanchius thus: Zanch. de Trib. Eloh. l. 1. c. 2. Persona est substantia individua, intelli­gens, volens, incommunicabilis. A person is an individuall substance, that hath intelligence, and will, and cannot be communicated with any other. Calvin thus: Cal [...]. Inst. l. 1. c. 13. §. 6. Personam vo­co subsistentiam in Dei essentia quae ad alios relata proprie­tate incommunicabili distinguitur. I call a Person saith he, [Page 52] a subsistence in the essence of God, which having relation to the other is distinguished from them by an vncommu­nicable propriety. It mattereth not much which we take of all these, only the two last are somewhat larger thē the former. Howbeit this we must cary in minde, that we are not to take a Person here as the Person of a man is taken, it is St Austens note herevpon. Personas in Patre, et Filio, & Spiritu Sancto Aug. de Temp. Ser. 189 p. 725. Vid. Aug. de Trin. l. 7. c. 4. saith he, non dico quasi personas hominū, personam Patris dico quia Pater est, & Filij quia Filius est, & Spiritus Sancti quia Spiritus Sanctus est. Concerning the Persons in the Trinity, the Father, Sonne, and Holy Ghost, I call them not Persons in that sense, as if I shoulde say the Persons of men: but I cal the Person of the Father, because he is the Father, the Person of the Sonne because he is the Sonne, the Person of the Holy Ghost because he is the Holy Ghost. So that there are three Persons, but one Godhead, according vnto that of Athanasius in our Church Service: There is one Person of the Father, an other of the Sonne, and an other of the Holy Ghost. But the God­head of the Father, of the Sonne, and of the Holy Ghost is all one: the glory equall, the maiesty coeternall. We haue seene what a Person is, it remaineth that we muster vp the places which in holy Scripture declare vnto vs, that the Father, Sonne, and Holy Ghost, are three such Persons.

And first that the Father is such a Substance subsisting by himselfe, a many are perswaded who will not acknow­ledge so much or in the Sonne, or Holy Ghost. De Patre ne­mo inficiatur, saith Zanch. de trib. Eloh. l. 1. c. 4. p. 14. col. 1. Zanchius, No mā makes doubt of the Father. Concerning the Sonne then, and Holy Ghost, let vs see what the Scriptures say both Old and New.

First then concerning the Sonne, king Salomon himselfe intitles him by the name of Wisdome. He to whome the Lord had given a wise and an vnderstanding heart, so that there was 1. King. 3.12 none like vnto him before him, neither after him should arise the like, he acknowledgeth this Wisdome: and Prov. 8.11, brings him in speaking thus, By me kings [Page 53] raigne, and Princes decree iustice, and ver. 22. of that Chap­ter, The Lord saith he, hath This is the word which the Septuagint mis­taking in the O­riginall, transla­ted creavit [...]ne & so Ecclus in imitation of the Ecclus. 24.12. Qui creavit me, and v. 14. Ab initio & ante saecula cr [...]ata sum. Wherof see more in D Rain. Lectures, Pre­lect. 75. p. 883. possessed me in the beginning of his way: I was before his workes of old: & concluding at the length, ver. 33. of that Chapter, Blessed is the man saith he, that heareth me, watching dayly at my gates, and giving at­tendance at the posts of my dores. For he that findeth me fin­deth life, and shal obtaine favour of the Lord. But he that sin­neth against me hurteth his owne soule: and all that hate me loue death. By wisdome Lovater in hunc locū Vid. eundem in cap. 1. p. 9. saith Lavater, some vnderstand the knowledge of God which we haue by his word; and indeed the word of God it selfe. Veteres Theologi ipsum Christum intel­ligunt, saith he, But as for the ancient Fathers they vnder­stand our Saviour Christ. And indeed he of God is made vnto vs 1. Cor. 1.30. Wisedome, & Righteousnes, and Sanctification, & Redemption, as speakes the Apostle to the Corinthians. I o­mit sundry other places brought by Zanchius concerning the Godhead of the Sonne, out of Genesis, Exodus, Num­bers, Iosua, Iudges, the bookes of Samuel, the Psalmes, the Proverbs, the booke of Iob, the greater Prophets, the lesser, some fifty six in al, and I come vnto the New Testament.

By him saith the Coloss. 1.16 Apostle in his Epistle to the Colossi­ans, were all things created which are in heaven and which are in earth, things visible and invisible: whether they bee Thrones, or Dominiōs, or Principalities, or Powers, al things were created by him and for him, and he is before all things, & in him all things consist. Nowe if all things consist in him, shall not he himselfe much more consist? Esay 66.9. Shall I cause to travaile and not bring forth? shall I cause to bring forth, and shall be barrē saith the Lord? You know the old rule Iauel Epit in. l 1. de Gen et cor. Tom, 1. p. 236. col. 2. Prop­ter quod vnumquod (que), & illud magis: so the cause be effici­ent, & vnivocall. So the Apostle to the Hebrewes, Heb. 1.10. when he had said before in the eight verse of that Chapter, But vnto the Sonne he saith, O God, thy Throne is for ever and ever &c: he alleageth also this testimony out of the hundred and second Psalme, the fiue and twentith verse, and applies it to our Saviour, Thou Lord, in the be­ginning [Page 54] hast established the earth, and the heavens are the workes of thine hands. So Heb. 13.8. Iesus Christ yesterday saith he, and to day, the same also is for ever. Yesterday that is from the beginning of the world: To day, that is, for this time present: For ever, that is, to the end of the world. The meaning is, that the same Christ that saveth the Faithfull now at this time, and reconciles them to his Father, & re­nues them by his Spirit, and now governes them, did so from the beginning of the world with all the faithful that ever were, and so shall do to the worlds end. Thus Ioh. 8.58. him­selfe of himselfe, Verily, verily I say vnto you, before Abra­ham was, I am. And praying an other time to his Father: And now Ioh. 17 5. saith he, glorifie me thou Father with thine ovvne selfe, with the glory which I had with thee before the worlde was.

Concerning the Holy Ghost that he also is a Person sub­sisting by himselfe, witnesse that very verse of the word of God, Iuuenal. sat. 10. voluitur à primoqui proximus, which is the se­cond in nomber. The earth Gen. 1.2. saith Moses, was without forme, and void, and darknesse was vpon the deepe, and the Spirit of God mooved vpon the Waters. What? as the Ships do there moue, or as there is that Leviathan who takes his pastime therein, Psal. 104.26? No but cherishing & sustaining thē, vt foventur pulli ab incubantibus matribus, as young ones by their dams, so Tremel. in Gen. 1.2. Tremellius on that place. What neede I here produce a clowd of Scriptures to this purpose, as how he appeared, how he descended, how he rested on our Savi­our in the likenes of a Doue, vpon the Apostles in the simi­litude of fiery Tongues: how to one he giues the worde of wisdome, to an other the word of knowledge, to an other faith, to an other the gifts of healing, to an other the ope­ration of great workes, to an other prophesie: to an other the discerning of spirits, to an other diversity of tongues, to an other the interpretation of tongues, & which is most remarkeable, how he worketh all these things distributing to every man severally as he will. I say most remarkeable [Page 55] for that I told you before out of Zanchius, a Person was an individuall substance that hath intelligence, and will. Thus is Iudgement also attributed to him, Act. 15.28. Knowledge: 1. Cor. 2.11. Hearing, & speaking, and foreshewing things to come, Ioh. 16.13. Rule & Dominion over the faithfull, Act. 13.2. Annointing and sending, Esay 61.1. Lastly the crea­ting of the humane nature in Christ, Luk. 1.35. But these you will say, are severall Scriptures for the several Persons in severall. I graunt they are so, yet as these Scriptures are in severall, so there want not others to, that comprehend them all in generall, I will instance in a few.

When as God the Father said in Gen. 1.26. Genesis, Let vs make man in our image according to our likenes: Quomodo vnicus & singularis Tertull. adver­sus Praxeam. p. 320. saith Tertullian, pluraliter loquitur? Being one only, and singular, how comes he to speake in the plu­rall nomber? Shall we say as did the Iews that he spake vn­to the Angels? But Man was not made to the image or likenesse of Angels, but to the image & likenesse of God. Thus God Gen. 1.27. saith Moses, created the man in his image: & he repeates it againe, In the image of God created he him, hee created them male and female. So likewise not long after: Behold, Gen. 3.22. saith God, the man is become as one of vs. Fallit aut ludit Tertull. loc. citato. saith Tertullian, vt cum vnus, & solus, & singularis esset, numerosè loqueretur: were he one only, and sole, and singular, should he thus speake plurally, he should either deceiue vs, or delude vs. It may be thought our Saviour al­so alluded herevnto, who when he had said to Nicodemus, Ioh. 3.11. Ʋerily, verily, I say vnto thee, speaking in the singular, he immediatly annexeth withall that which followeth in the plural, We speake that we know, and testifie that we haue seen: but yee receaue not our witnes. Where See M. Math. Saunders Se [...]m. on the Cons [...]r betweene Christ and Nico [...]. Se [...]. 10. p. 239. passing on the sud­daine from I, to [wee] and so to [our] what did he but inti­mate to Nicodemus in teaching our Regeneration, that he was One of that plurall of whom Moses spake in the Cre­ation. But to returne vnto my purpose.

Another Scripture that comprehendeth all three Per­sons [Page 56] in generall is that of the Prophet Esay, Esay, 6.3. where hauing beheld in great glory and maiestie God the Father, and hearing the Seraphims singing, Holy, holy, ho­ly, is the Lord of hoasts; the whole world is full of his glory: he afterwards heard this message, Esay, 6.9. Goe and say vnto this Peo­ple; yee shall heare indeed but yee shall not vnderstand, ye shall plainely see and not perceaue. Now to whom doth S. Iohn apply these wordes, doth he not apply them to God the Sonne, Ioh. 12.41? and to whom doth S. Paul apply them, doth he not apply them to the Holy Ghost, Act. 28.25? So it is, it is even so, & I conclude with Athanasius as we vsu­ally say it in his Creed, The Vnitie in Trinitie, & the Trini­tie in Vnitie is to be worshipped. He therefore that will be sa­ued must thus thinke of the Trinitie.

And thus much of the Trinitie and by consequence of the Trinitie in Vnitie, namely that these three Persons; Fa­ther, Sonne, and Holy Ghost, are so truely & really distinct each one from other, that each and every of them subsist­eth by himselfe, so that the Father is not the Sonne, nei­ther is he the Holy Ghost: the Sonne is not the Holy Ghost, nor yet the Father: the Holy Ghost is neither the Father, neither is he the Sonne, & yet is every of them True God, & yet all of them together but Vid. Zanch. de trib. Eloh. l. 8. c. 1. One God onely. If this be too too hard, and intricate to be vnderstood, the marvell is not great, we might wel expostulate with our selues, & complaine of our dulnesse in this point, if ever mortal wit could haue possibly comprehended it. It is Sphinx Theo­logica, Philoso­phica, ex hist. de August. c. 2 p. 40 storied of S. Austen how he on a time endeavoured to sound it. He walkt abroad to that purpose, and came at length to a ri­ver side, musing with himselfe and labouring to conceaue it. At length not farre off a little child appeared vnto him very busie on the Bank. He had made forsooth a little hole and with a spoone which he had in his hand, was lading of the water into the foresaid little hole. S. Austen drewe presently neere him, and demaunded of the child what it was he meant to doe. Father, quoth he, my purpose is to vn­lade [Page 57] this whole river into this little hole you here see. Why quoth S. Austen, that's impossible, thou wilt never be able to doe that: no more will you, quoth the Child, be ever able to bring that to passe which you are about, and with that the Child vanished. This story of S. Austen whether it were true, yea or no, I for my part cānot affirme. The rather for that neither S. Austen himselfe, nor Possidonius, or Possi­dius (as Raynold. Thes. edit. vlt. Epist. ad Archiepisc. some call him) that wrote his life, doe either of them make mentiō of it. Howbeit the thing it selfe name­ly that it is as impossible for vs to cōceaue the blessed Trinity, as with a spoon to vnlade a riuer, or to vnlade it into so little a hole, sure I am that that's a truth. For if so be it be true your Aristotle Arist. Metap. l. 2. c. 1. saith, that as the eies of Bats are in respect of the Sunne so our vnderstanding is to those things which are [...], most manifest by nature: what is it vnto this point that is of difficult things the most diffi­cult, the very riddle of riddles, and (if I may so speake) the Sphynx of Divinitie. Divers & sundry I grant are the Vid. Zanch. de trib. Eloh l. 8. c. 6. p. 313. Si­militudes which the ancient Fathers, & new Writers vse in their Books to expresse it in some sort: as first from the similitude of the Sunne and his Beames, so Iustin Martyr, Tertullian, Cyprian, and Lactantius: From the similitude of the Fountaine, Floud, and River, so Tertullian againe, and Cyprian, and Lactantius: from the similitude of the Roote, and Stem, and Bough of a tree, so Tertullian againe: from the Minde, Conceit, and Memory, so Tertullian & Cyprian: from the Vnderstanding, Memory, and Will, so S. Austen: from the three faculties of the Soule, Rational, Irascible, & Concupiscible, so others: from the Deity, Soule, and Body of Christ, so Zanchius himselfe. I say to expresse it in some sort, for that to explicate the thing it selfe, that they al ac­knowledge to be impossible, onely they endeavour to shew that it is not impossible, nor absurd, that there should be Three Persons, whereof every one should be God, and yet not Three Gods, but one God only. Our du­ty in this case when ever we meditate herevpon, & haue [Page 58] cause to think on this Trinity, is to say with Gregory [...] Naz Orat. in Sanct Bap. Orat 40 p 668. Na­zianzen, and to doe as he did: I no sooner thinke of One, saith he, but immediatly I am surrounded with the brightnes of all Three, and when I meditate on all Three, I am pre­sently brought to One againe. I conclude with that of Aug de Temp. Ser. 189 p. 725 Au­stē, Multa sunt quae dici possunt, sed sufficiat Fidelibus pau [...]a de mysterio. Trinitatis audisse. A many things might be spo­kē, but let it suffice the Faithful to heare but a few things concerning the mystery of the Trinitie. And so much the rather, for it followeth in that place; In die iudicij non dam­nor, quia dicam nescivi naturam Creatoris mei: si autem ali­quid temere dixero, temeritas poenam habet, ignorantia ve­niam promeretur. In the day of iudgement I shall not be damned, if so be I sh [...]uld say, I knew not the nature of my Creator: but if so be I speake of it rashly, rashnesse deser­veth punishment, ignorance pardon. And thus much of the Essence of GOD, next of all God willing of that I pro­posed next, namely his Attributes.

In the meane time God so blesse vs, and the seed that hath beene sowne, &c.

THE Arrow, they say, that is l [...]ng in the Bow, doth neuer light wel. And yet saith M Aschams Schoole of Shoo­ting. l. 1. fol. 30. Toxophilus the worthy School-maister of Shooting some­times to holde a shafte at the head, doth more good with the feare of it, then if so be were it shot, it should do with the stroake of it. The Arrow I haue brought with me now, and intend at this time to shoot among you, as also an other that is to second it (but they are like 1. Sam. 20.20. Ionathans Arrowes to warne, not to harme) haue been Sunt ali qui q [...]um fructus quia n [...]mis pro­perè, minùs pre­sperè oriuntur. Bernard. S [...]rm. de S Benedict. p. 26. Col. 3. long I confesse in the Bow, and I fully purposed the last Tearme to haue quit my selfe of the same; that so having done with the Attributes of God, as also with his Works, I might now haue discour­sed at this time of that which is next to follow them, The Church. But what in one respect, and what in an other, what in regard of one let, & what of an other, I could thē at that time go no farther thē to the Blessed Trinity; Gods Attributes, and his Workes, I was faine to deferre till this time. Now then of his Attributes: of his Workes God wil­ling hereafter, when I shall the next time come thus vnto you.

Howbeit before we begin to set forward on our iour­ney, we are first of al to learne, what Attributes are: second­ly their severall sorts Vocantur Attributa Zanch. de At­trib. l. 2. c. 1. p. [...]1. saith Zanchius, quia ea sibi attribuit Deus nostrâ causa. Hence it is they are [Page 60] called Attributes for that God doeth attribute them vnto himselfe in regard of vs, and for our sakes, namely that by them we the better might conceiue what he is. Now At­tributes are of two sorts: Some so proper and peculiar vnto God, that they can by no meanes be communicated with the Creatures, as Simplicity, Eternity, Immensity, &c: Some other there are that howsoever simply and as they are in God they cannot bee communicated vnto vs, as Highest Wisdome, Chiefest Goodnesse, Greatest Power, &c: yet in part and by way of similitude and resemblance they may. I o­mit the former as having aimed at them in some sort in the definition I gaue of God, and I come vnto the latter, & the Text I haue chosen to this purpose is the Speech of God himselfe, as it is related to vs by Moses, Exodus, the foure and thirtith, the 6, and 7, verses. ‘So the Lord passed before his face, and cryed, The Lord, the Lord, strong, mercifull, and gracious, slow to anger, and aboundant in goodnesse and truth: re­serving mercy for thousands, forgiving iniquity; and transgression, and sin, and not making the wic­ked innocent, visiting the iniquity of the Fathers vpon the children, & vpon childrens children vn­to the third and fourth generation.’ Concerning which words, let vs first of all see the occasiō of them: then the words themselues. The occasion of them was this.

Moses in the Exod. 33.18 chapter before had requested of the Lord that he would shewe vnto him his Face: that is, that he would declare vnto him fully, & perfitly, his glory & his maiesty. The Lords answer vnto him was, that he could not gratify him therein by reasō that the performance of such a request would proue his distruction, V. 20. for there shal no man see me, and liue, saith he, Ovid. Met. l. 3 Corpus mortale tumultus [Page 61] haud feret aethereos. Furthermore he said, Thou canst not see my face: for there shal no mā see me, & liue. Which least Mo­ses might haue taken to hart, & not haue thought himselfe so deeply in Gods books as in very deed he was, the Lord immediatly yeeldeth somwhat to him, somwhat of his re­quest. Thou shalt see Exod. 33.23 saith he, my back parts: but my face shall not be seene. The kind of similitude there vsed is taken from mē whom if we see behind only, & only their backs towards vs, we knowe them to be men indeed, but whe­ther such or such a mā, such or such a frend, that we know not. So that the Lord in these his words promised the knowledge of himselfe indeed, but an imperfect kind of knowledge, and he confirmd it with this signe: Behold Exod. 33.23 saith he, there is a place by me, and thou shalt stand vpon the rock: and whyle my glory passeth by, I will put thee in a cleft of the rock, and will cover thee with my hand whylst I passe by. So that the word also of Passing by, doth signifie noe lesse. For as on those whom we see as they passe only, we cānot fasten or fix our eies, vnlesse they stand to vs face to face as did S ^t. Peter to the Creeple, Act. 3.4. or Elisha vnto Hazael 2 King. 8.11. noe more could Moses here in this place; no though the Lord had stood still, how much more when he was in transitu, and only passed by. But thus much of the occasion, now concerning the words themselues. Soe the Lord passed before his face and cried, The Lord, the Lord, strong, mercifull, and gratious; slowe to anger, and aboundant in goodnes and truth, and so forth.

In which words as we haue a beadrol of the Attributs, and Properties of God, so may we reduce thē all into three severall Heads: Gods Power, Gods Goodnes, and the Iustice of God. The Power of God is explicated herein one worde: his Goodnes in seaven: his Iustice in twaine. Strong, there's his Power: Merciful & Gracious, Slow to anger, & Aboun­dant in goodnesse, and truth, Reserving mercy for thousands, Forgiving iniquity, transgression, and sin, ther's his Goodnes. And not making the wicked innocent, visiting the iniquity [Page 62] of the Fathers vpon the Children, and vpon Childrens Chil­dren vnto the third and fourth generation; there's his Iustice. And to these three severall heads may not only these At­tributes here specified be reduced, but all his other what­soever, I meane the Attributes of the later sort, as wee shall see hereafter in the handling of them. First then to begin with his Power, explicated here in one word, and that is Strong: So the Lord passed before his face, & cryed, The Lord the Lord, [...] El, that is, Strong.

Deus fortis, saith Tremellius; though the Vulgar omits Fortis, and our new Translatiō too: but our old Trāslation hath it, & it being backt therein by Tremellius, we wil the rather not refuse it. The Lord is Fortis then, Strong. He is Iob 9 4. saith Iob, mighty in strength. Who is the king of glory? saith the Ps. 24 8. Psalmist, It is the Lord strong and mighty, even the Lord mighty in battell. Nor is he F [...]rtis, Strong only in the positiue degree of Strēgth, but Fortior Strōger. The waues of the Sea are mighty Ps. 93.5. Tremel. sai [...]h the Psalmist and rage horribly; magnificentior est in alto Iehova, but yet the Lord that dwel­leth on high is mightier. Doe we provoke the Lorde to anger 1. Cor. 10.22 saith the Apostle, are wee stronger then he? Nay but the weakenesse of God is stronger then men, 1. Cor. 1.25. Nor is he Fortior, Stronger, but Fortissimus in the Superlatiue; for so himselfe of himselfe, Ego sum fortissimus D [...]us patris tui, though it be not so englished, Gen. 46.3. Hence that of Moses vnto him, Deut. 3.24. Domine Deus tu coepisti saith he, ostendere servo tuo magnitudinem tuam, manum (que) fortis­simam &c. O Lord God thou hast begunne to shew to thy Ser­vant thy greatnesse, and thy mighty hand: for where is there a God in heaven, or in earth, that can doe like thy workes, & like thy power? Now as his Power is exceeding great, so is it especially towards them that beleeue, and therfore was it S. Pauls prayer in behalfe of the Ephes. 1.19. Ephesians, That the eyes of their vnderstanding might be lightned, that they might knowe among other things, what was the exceeding greatnesse of his power towards them that did beleeue. In A­rithmeticke, [Page 63] saith a worthy M Gossens Trumpet of war p. D. 3. b. Divine, set one against ten, ten against an hundred, an hundred against a thousand, a thousand against ten thousand, although there be great o [...]des, yet is there some comparison, but if you could set down an infinite number, then there could be no compa­rison at all, because the one is finite, the other infinite: so is it, saith he, betweene the power of God and Man; I, be­tweene the power of God and all things else. Set all the Princes of the Earth in opposition against God, set all the world besides and they are nothing vnto him: The Earth, Ps. 104.32. saith David, shall tremble but at the very look of him: if He but touch the Hills they shall smoake.

To this his A [...]tribute of Power may be referred his Om­nipotency which is said to be two manner of waies: M Perkins on the Creed p. 57. First because he is able to do whatsoever he will, secondly be­cause he is able to do indeed more then he will. Of the first the Prophet David: As for our God Ps. 115.3. & Ps 135.6. saith he, he is in hea­ven, he hath done whatsoever pleased him. And Tertul. adver. Praxeam, p. 320. Tertullian to this purpose, Dei posse velle est: & non posse nolle, quod au­tem voluit, & potuit, & ostendit. The power of God is to will, and not to be powerfull to do a thing, not to be wil­ling to it, howbeit what he would, that was he powerfull to do, & also did it. Of the other S, Iohn Baptist, God Mat. 3.9. saith he, is able of these stones to raise vp children vnto Abraham. So likewise our Saviour to S. Peter, when S. Peter had drawne his sword, and thought by his manhood to haue defended him, and freed him from the rout (a piece of ser­vice that a world of Souldiers could not haue perfourmed at that time) Put vp thy sword, Mat. 26.32. saith our Saviour, into his place, for all that take the sword shall perish with the sword. Either thinkest thou that I cannot now pray to my Father, and he will giue me moe then twelue legions of Angels? So Tertul. vbi supra. Ter­tullian againe, Potuit ita salvus sim, Deus pennis hominem ad volandum instruxisse, quod & milvis praestitit, non tamen quia potuit, statim & fecit. God could, saith he, haue giuen to man feathers to fly withall, as he hath giuen vnto the [Page 64] kite, but though he could haue done it, yet he did it not. Here might I take occasiō to speak of our Adversaries ar­gument cōcerning Gods Omnipotencie which they vse a­bout the Sacrament, but for I haue far to goe, and we may haue occasion some other time to speake more plentifully of that, I shal at this time onely commend vnto you those three excellent Theorems of a worthy Writer in our age concerning an Argument drawne from Gods Omnipo­tency. The first is this: We ought not to argue in Divinitie from the Omnipotency of God, vnlesse the will of God goe be­fore, plainely manifested vnto vs by his word. The second is this: We ought not to argue in Divinitie from the Omnipotē ­cy of God to confirme that thing the contrary whereof is ex­tant in his word. The third is this: We ought not to argue in Divinitie from the Omnipotency of God to confirme that point that containes in it a contradiction. Whosoever will see more hereof, and how these three Theorems are con­firmed, I referre him to Anton. Sadee­lis Opera Theol. pag. 272. edit. 1593. Sadeels Treatise De Sacramenta­li maducatione corporis Christi, the third Chapter of that Booke. But thus much of the Power of God, the first of the Attributes here mentioned, or rather the first Head.

The second Head wherevnto these Attributes may be referred, was (as I told you) The Goodnesse of God, & that in these seaven, Mercifull, and Gratious, Slowe to anger, & Aboundant in goodnesse & truth, Reserving mercy for thou­sands, Forgiuing iniquitie, transgression, and sinne. And of every of these in their several order, and first of his Mercy: [Mercifull]

[...]It is in the Original Racum: Nomen, saith Zanch. de At­trib. l. 1. c. 18. Vid. Bart. Sche­raei Itinerarium in Psalter. Davi d [...] Hebraeum Numero Radi­cum 1018 Zanchius, à visceribus deductum, a name first fetcht from the bowels within. It is such a kind of affection as Parents are fraught withall when they heare of, or see their Children in any extremity. Such was the loue and affection of the true Mother towards her Child, whē King Salomon had com­manded that it should be divided in twaine. Her compassi­on, 1. Kin. 3.26. saith the Scripture, was kindled towards her Sonne. It is [Page 65] in our new Translatiō, Her bowels yearned vpō her Son. By this thē the Lord doth signifie that he is of such a nature, that though he scourge vs for our sinnes, yet doth he pity vs too as a Father his children. It is an excellent passage of David, Ps. 103.8. The Lord is full of compassion and mercy: long suffering and of great goodnesse. He will not alwaies be chiding: neither keepeth he his anger for ever. He hath not dealt with vs after our sinnes: nor rewarded vs according to our wickednesse. For looke how high the heaven is in compa­rison of the earth: so great is his mercy also towardes them that feare him. Look how wide also the East is from the West, so farre hath he set our sinnes from vs. Yea like as a Father pitieth his owne children: even so is the Lord mercifull to thē that feare him. So S. Austen to this purpose, Filio quem di­ligit trasci potest pater, Aug. Hom, 5. p. 288. saith he irascitur & amat potest di­ci [...]odit & amat non potest dici. A Father may be angry with his Sonne whom he loueth: that he is angry & loues him too, may well be said, that he hates him & loues him too, that by no meanes may be said. And as the same S. Austen in Aug. Hom. 27. p. 331. another place, In quibuscun (que) peccatis non perdit visce­ra pia mater Ecclesia, Our deare Mother the Church loo­seth not her bowels towards vs in regard of any sinnes we doe commit, so we repent vs of the same; no more doth God aboue, the Husband of the Church, and the Father of mercies, and the God of all comfort, 2. Cor. 1.3. It follow­eth, And Gracious.

That is, Zanch. vbi supra. saith Zanchius, ad gratificandum paratus, rea­dy to pleasure, or conferre a benefit vpon vs. Praised be the Lord dayly, Ps. 68.19. saith David, even the God which helpeth vs, & powreth his benefits vpon vs. It is in our new Translation, who dayly loadeth vs with benefits. The Scriptures are ful of proofes concerning this point, and that of our Saviour is most remarkable, how he maketh his Mat. 5.45. Sunne to arise Imbres etiam & soles suos per­aequante Deo iustis & iniu­stis. Tertul. de Anima c. 27. p. 567. on the evill and on the good, and sendeth rayne on the iust and on the vniust. All things, Eccles. 9.2. saith the Preacher, come alike to all: and the same condition is to the iust, and to the wicked, to the [Page 66] good, and to the pure, and to the polluted, and to him that sa­crificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an oath. True it is, it will not be so hereafter, it is thus onely here in this world, & therefore S. Austen, Placuit divinae providentiae, Aug de Civ. Dei l. 1. c. 8. p. 7. So in another place, Permixta ista temporalia Deus esse voluit quia si Bonis so­lis ea daret, pu­tarent & Mali propter haec co­lendum Deum. Rursus si ea solis Malis daret, ti­merent Boni in­firmi converti, ne ista illis fortè de essent. Aug. in Ps. 66 p. 472. saith he, praeparare in posterum bona iustis, quibus non fru­entur iniusti, & mala impijs, quibus non excruciabuntur bo­ni. Ista verò temporalia bona & mala vtris (que) voluit esse com­munia, vt nec bona cupidius appetantur, quae mali quo (que) habe­re cernūtur, nec mala turpiter evitentur, quibus & boni ple­rum (que) afficiuntur. It hath pleased the divine Providence to prepare for hereafter such good things for good men, as the wicked shall not partake of, and such bad things for the wicked as the good shall not be tormented with. As for these temporall good things & bad things both, those would he haue common both to the bad and to the good, that even these good things should not be sought eager­ly after, which we see the wicked to enioy too, nor these bad things basely avoided, wherein good men common­ly haue a share. It followeth, Slow to anger.

Ʋbi notandum, Zanch. vbi supra. saith Zanchius, Deum non dicere se esse sine ira, quasi nunquam peccatis irascatur, sed tantùm se tar­dum esse ad iram. Irascitur ergò: sed ne (que) citò, ne (que) facile, ne (que) temerè. It is to be noted, saith Zanchius, that God doth not say that he is altogether without anger, as if he were never angry with sinne at all, but only that he is Slowe to anger. Angry then he is, our God is angry, but nor quick­ly, nor easily, nor rashly, or vnadvisedly. Some, saith Lact. de Ira Dei. l. 1. c. 1. La­ctantius, are of opinion that God cannot be angry, because so divine a Nature is to be gentle, benigne, & gracious on­ly, Quorum error, saith he, quia maximus est, & ad everten­dum vitae humanae statum spectat, coarguendus est à nobis. Whose error for it is so great an one, & toucheth the ve­ry overthrowe of the whole state of humane life, is there­fore to be confuted by vs, & so he confutes it indeed in a whole Treatise to that purpose. Howbeit here we are to [Page 67] knowe that Anger in God is not as it is in vs a suddaine perturbation, or an affection of the Soule, Nam Dei Natu­ra, Ambr. in Ep. ad Rom. c. 2. saith S. Ambrose, ab ijs passionibus immunis est. For the nature of God is free from such kinde of passions. And a­gaine in Amb. in Ps. 37 another place, Deus passioni non patet vt irasca­tur, cum sit impassibilis: sed quia vindicat, videtur irasci. God lies not open to the passion of anger, forasmuch as he is not touched with any perturbation, but in that he doth punish, he seemes to be angry. So Thomas Aquin. 1 ^a 2ae, qu. 47. Ar [...]. 1. ad 1 ^m. Aquinas, Ira non dicitur in Deo secundum passionem animi, sed secundum iudicium iustitiae, prout vult vindictam facere de peccato. Anger is not said to be in God according to the passion of the mind, but according to iudgement, and to iustice, whereby he wills that sinne should be punished.

To this his Attribute of Slownes to anger may be referred his Patience, when as he spares & beares with Sinners to the end they should repent. The Lord 2. Pet. 3.9. saith S. Peter, is not slacke concerning his promise (as some count slackenesse) but is patient towardes vs, and would haue no man to perish, but would all men to come to repentance. Agreeable where­vnto is that of the Angell vnto Esdras, 2. E [...]d. 8.59. God would not that man should perish: but they after that they were created, haue defiled the name of him that made them, and are vnthankeful vnto him which prepared life for them. This it is the Apostle to the Romanes cals the [...]. Rō. 2.4 Riches of his Patience: Despisest thou saith he, the riches of his bountifulnes, and patience, & long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentāce? And wel may he tearme it Riches, for as S. Austen speaking of Riches, Ecce vndi (que) lucra con­fluunt Aug. de Temp Ser. 50. p. 484. saith he, & more fontium nummi currunt: behold gaines flow in on every side, and mony like flowds of wa­ter abounds continually: right so his Patience to, ‘ Horat. Ep. l. 1. ad Lollium.Labitur, & labetur in omne volubilis aevum,’ flowe it will for ever and ever, and they are but Ru­stickes in Divinity, that dreame of the drynesse of it. True it is, Ps. 7.13. If a man will not turne, hee will whet his [Page 68] sword: he hath bent his bow, and made it readie. Hee hath prepared for him the instruments of death: he ordei­neth his arrowes against the Persecutors. And yet even in this, may we see the Patience of God to. For as there is mē ­tion here made of two Vid. B. Pil. kingt or Nehem c. 4. p. 61, sorts of weapons that in the bat­tailes of old time did the greatest hurt to the Enemy, The Sword, and the Bow, the Sword when he was at hand, the Bow when he was farre of, as if God should vse them both; yet see in this his Anger how he forbeares a long time. He first threatens, and warnes, & that divers, & sundry times. Then takes he a time to prepare himselfe to battell. It as­keth no doubt sometime to whet his Sword which is (as it were) rusty and blunt, to ordaine his Arrowes, or to make them ready, which are all (as it were) out of order or sealed vp among his Deut. 32. v. 23. & 34. treasures, & yet somtime to whē so he hath done, he perhaps puts them vp again, or not smiting at al, or in wrath remēbring mercy: For in my wrath I smote thee saith the Lord, but in my mercy I had compassion on thee, Esay 60.10. I will end this of Patience, with an excellēt passage of S. Cyprians which he hath to this purpose. What maner of Patience is it for quality Qualis verò in Deo & quan­ta patiētia quòd in contumeliam suae maiestatis & honoris instituta ab hominibus prophana tem­pla, & terrena figmenta, & sa­cra sacrilega pa­tientissimè susti­nens, super bo­nes & malos ae­qualiter facit diem nasci & lumen sol [...] [...]boriri, & cum imbribus terram rigat, nemo à beneficiis eius excluditur, quo minus iu­stis similiter & iniust [...]s indiscretas pluvias largiatur. Videmus inseparabi [...] aequalitate patientiae nocentibus & noxiis, religiosis & impiis, gratias agentibus & ingratis Dei nutu tempora obse­qui, elementa famulari, spirare ventos fontes fluere, grande [...]ere copias messium, fructus mitescere vinearum, exvberare pomis arbusta, nemora frondescere, prata florere Et cū crebris imò continuis exacerbatur offensis Deus, indignationem suam temperal, & praestitu [...]um semel retributionis diem patienter expectat. Cum (que) habeat in potestute vindictam, mavult [...]ù tenere patientiam, sustinen [...] scilicet clementer & differens, vt, fi fieri potest, multùm malicia protracta aliquando mutetur, & homo in errorum & scelerum contagione volutatus vel serò ad Dominum convertatur. Cyp. de Bo­ [...] Patient. p. 97. Edit. Basil. 1530. saith he, & how great in quantity is that which is in God, who paciētly suffereth prophane Tē ­ples of the Heathē, worldly inventions & execrable sacrilege to be committed by men in cōtempt of his Maiesty & Honor, and yet notwithstanding causeth the day to shew forth, & the Sun to shine as well on the evill as the good. He watereth the ground with showers, and excludeth no man from his benefits, [Page 69] but bestoweth his raigne in due season, to the profit and com­modity aswell of the Ʋniust as the Iust. Wee see againe with what an vnseperable equality of Gods patiēce the times obey, the Elements serue, the Corn aboūdantly doth grow, the fruits of the Vine do ripe in season, the Trees abound with apples, the Woods spring, & the Meddows flowrish as wel to the vse of the sinfull as of the vertuous, as well to the wicked as to them that feare God, and aswell to the vnthankefull as to the giver of thankes. And whereas God is provoked with our many, or ra­ther continuall offences, yet doth he temper his indignati­on, and taryeth patiently for the Day that is appointed for every mans reward. And whereas vengeance is in his own po­wer, yet doth he not vse it, but rather keepeth long patience; mercifully forbearing & deferring to the intent that mā wal­lowing in the contagion and errour of sin, may, if any remedie will serue, through delay of his displeasure, chāge at some time or other, and at length be converted vnto God. Thus far S. Cyprian, and a great deale farther to this purpose, but I ha­sten to the other Attribute, And abundant in goodnesse. [In goodnesse.]

Like as Arist. Moral. ad Eud [...]m. l. 7. Aristotle distinguisheth Bonum, namely into that which is simpliciter bonum, and that which is Alicui tantùm, aut Aliquibus: Good simply, and in it selfe, and Good to some one, or vnto many: so may wee distinguish the Goodnes of God, namely so farre forth as he is Good sim­ply, & in himselfe, or Good vnto others. He is Good, simply and in himselfe, nay Goodnesse it selfe in the abstract, for that he is of that perfectiō, that sufficiency in himselfe, as that there is nothing wanting in him, nothing at all to be desired. He is in this respect not only Summum Bonum, the chiefe Good, but indeed the only Good, according to that of our Saviour, Luk 18.19. why callest thou me good? none is good saue one, even God. Hoc sensu Zanch. de At­trib. l 4. c. 1. p. 409. Col. 1. saith Zanchius, etiam Chri­stus quâ homo non est bonus: In this sense Christ as he is man is not good. A speech that might make vs startle, the rather for he said a little Zanch. Ib. p. 404. Col. 1. before, Etiam Diabolum quatenus res. [Page 70] est cre ata, & varijs donis ernata, dicimus esse bonum. We say the Divell himselfe is good as he is a thing created, and a­dorned with sundry gifts. But those are Zanchius wordes, Hoc sensu etiam Christus quâ homō non est bonus, but he ad­deth immediatly after, Ac proinde & ipse quatenus Deus, solus est bonus: And therefore he againe as he is God, is on­ly good. The reason saith he, is, because as he is man he is fi­nite, and whatsoever good he hath, he hath it from God, and consequently from his Deity. And though he hath it saith he, most perfectly in respect of other things created: yet hath he it imperfectly in respect of God. But to returne where I left. It is cheefly in regard of the other Goodnes that God is na­med Good here, namely as he is Good not in himselfe, but vnto others. Evē as we say A good Prince, not if he be good to himselfe only, or doe no man any wrong, or liue retired­ly, and so forth. But if he be gentle, courteous, debonayre, liberall, a Protector of others, in a word such an one as vn­der whom we may liue in pea [...]e and plenty, in goodnes & all godlines, according to that of Si iusti impe­rant, si inter lin­guas sublimiter honorantium, & obsequia ni­mis humiliter salutantium nō extolluntur, sed se homines esse meminerunt: si suam potestatem ad Dei cultum maximè dilatā ­dum, m [...]iestati eius famulam faciunt. Si Deū timent. diligunt, colunt; si plus a­mant illud reg­num, vbi non ti­ment habere cō ­sortes: si tardius vindicant, facilè ignoscunt: si eandem vindictam pro necessitate regendae tuendae (que) Reip. non pro sa­tur andis inimicitiarum odiis exerunt: si eandem veniam non ad impunitatem iniquitatis, sed ad spem correctionis indulgent: si quod asperè coguntur plerum (que) decernere, misericordiae lenitate, & beneficiorum largitate compensan [...]: si luxuria tantò eis est castigatior, quantò posset esse liberior [...]si malunt cupiditatibus pravis, quàm quibuslibet Gentibus imperare. Et si haec omnia faciunt, non propter ardo [...]em inanis gloriae, sed propter charitatem faelicitatis aeternaetsi pro suis peccatis, humi­litatis, & miserationis, & orationis sacrificum, Deo suo vero immolare non negligunt. Aug de Ciu Dei. l. 5. c 24. And englished for the most part most excellently by M. Hooker. Eccles. Pol. l. 5. §. 76. p. 226. S ^t. Austen, If they haue vertuously raigned, if honour hath not filled their harts with pride, if the exercise of their power hath bene service and at­tendaunce vpon the Maiesty of the most High, and so as fol­loweth in that place. God is Good then in himselfe, Good al­so vnto others, I, so Good that it is the Burthen (as it were) of the hundred and seaventh Psalme, or like that Carmē a­maebaeum in Virg. Egl. 8. Ʋirgil,

[Page 71] It being Vers. 8. & 15. & 21. & 31. foure seuerall times repeated there, O that men would therefore praise the Lord for his goodnes, and declare the wonders that he doth for the childrē of men. It followeth, And truth. [Aboundant in goodnes, and trueth]

As he is in Goodnes, so in Trueth, Aboundant in both, & truely aboundant in Trueth, for that God is Trueth Zanch. de At­trib. l. 3. c. 3. p. 282. Col. 1. three manner of waies. Trueth in himselfe: Trueth in his workes: Trueth in his wordes. Howbeit Trueth here in this place is taken the last way, and so accommodated vnto words, as those words of God are Promises whether for temporall things, or things eternall. They are thy promises Promissa tua sunt, & quis fal­li timeat cum promittit Veri­tas. Aug. Confes. l. 12. c. 1. saith S ^t. Austen, and who will feare to be deceived when Trueth it selfe doth promise. Now God being Trueth it selfe, Logicke will helpe to informe vs what Trueth is in the abstract. Omnis creatura Fulgent. de Fid. Orthod. p. 596. saith Fulgentius, quoniam opus est veritatis, est quidem creatura vera non tamen est veritas. Sola autem na­turaliter est veritas, quae naturaliter est vera Divinitas. E­very creature saith he, forasmuch as it is the work of truth, is in truth a true creature, howbeit it is not Trueth. That a­lone naturally is truth and verity, that naturally is true Di­vinity. God then being Truth in the abstract, it will neces­sarily follow therevpon that no falsehood whatsoever can take hold of his word. For can Vid. Zanch. de Attrib. l. 3. c. 3. p. 283. Col. 1. whitenes it selfe be black? or Knowledge it selfe be ignorant? A thing that is white indeed may be black, & a man of knowledge may be igno­rant, I, the most of that we know (knew we more then who knowes most) is but the least of that we know not, how­beit Knowledge it selfe cannot be ignorāt, neither White­nesse it selfe can ever be blacke. Right so it is in this case. God is Trueth it selfe, God is not as man Num. 23.19. saith Balaam, that he should lie: hath he said, and shall he not do it? And hath hee spoken, and shall he not accomplish it? Or if according to the Plutarch. de Auditione. Spartan fashion we would heare the same in effect out of a better mans mouth then Balaā was, It is vnpossible saith the Apostle, that God should lie, Heb. 6.18. Besides, God is aboundant in trueth, that is, in keeping promises, by reason [Page 72] he is Omnipotent, wherevpon In Dei promis sit nulla est fal­sitas, quia in fa­ciendis nulla omnipotenti est difficultas. Ful­g [...]it. de Prae dist. l. 1 p 24 Fulgentius againe, There is no falshood at all in the promises of God, because in the perfor­mance of them there is no difficulty at all to him that is Omni­potent. It followeth, Reserving mercy for thousands.

Of Mercy we spake before, we are now also to speak of Mercy againe. The truth is, there are almost none of all Gods Attributes, but hath Mercy as an ingredient. With­out question Treatise of the nature of God. c. 4. § 5. p. 107. saith one, if any humane affection may be truely said to be in God, it is this of Pitty, or Mercy, the which of all other is most excellent, and commendable, proper to gentle, no­ble, and royall mindes; as nothing on the contrary is so base & savage, as is vnmercifulnesse and cruelty. But what is this Reserving? Who are these Thousands here thus specified? First concerning Thousands we reade in the Rev. 7.5. Revelation: Of the Tribe of Iuda were sealed twelue thousand. Of the Tribe of Ruben were sealed twelue thousand. Of the Tribe of God were sealed twelue thousand, & so of al the Tribes of the Children of Israell ( Dan only excepted for ca [...]ses best knowne to God and to S. Iohn) but are they the Thousands only here meant in this place? No, for it followeth there: After these things I beheld, & so a great multitude which no man could number of all Nations, and kinreds, and people, and tongues, stood before the throane, and before the Lamb, cloa­thed with long white roabes, and palmes in their hands. So thē they are the Elect that may be meant by these Thousands. I but who (will you say) are the Elect? It is I confesse a hard question. I may say as Elias said to Elisha, 2. Kin. 2.10. Rem difficilē po­stulasti: Thou hast asked an hard thing: howbeit I describe them thus. Vid Zanch. de Attrib. l. 4. c. 4. p. 461. Col. 2. Such as feare the Lord, Psal. 103.13. Such as put their trust in God, Psal. 32.11. Such as call vpon him, Psal. 86.5. Such as are his Servants, Deut. 32.36. Such as loue him, and keepe his commandements, Exod. 20.6. For of Such, & Such is it said, how he shal repent towards thē; how he shewes his mercy vnto them: how he is merciful vn­to them al: how he is good, and gracious, and of great mer­cy. Go, and do thou likewise, Luk. 10.37. saith our Saviour in an other [Page 73] case, so I in this, feare the Lord, put your trust in him, call vpon him, be his Servants, loue him and keepe his commā ­dements, and you shall be of these Elect. But now concer­ning the word Reserving: [Reserving mercy for thousands.]

It is as if he had said, he doth treasure it vp for vs in stoare, and when he sees his time we shal haue it in aboun­dance. Perhaps he tries vs here by Heb. 11.36. mockings, & scourgings yea moreover by bonds, and prisonment. It may be he suffers vs to, to wander vp and downe in sheepe skins, & in goat skins, being destitute, afflicted, and tormented. I, to wander in wil­dernesses, and mountaines, and dens, & caues of the earth. But what saith the Scripture of those many Thousands even now spoken of, and of that great multitude which no man could number of all nations, and kinreds, and people, &c? These are they Rev. 7.14. saith the Angell there, which came out of great tribulation, and haue washed their long roabs, & haue made their long roabes white in the bloud of the Lambe. And againe, a little V. 16. after, They shall hunger no more, neither thirst any more, nether shal the Sun light on them, neither any heate. For the Lamb which is in the midst of the throne shall governe them, and shall lead them vnto the liuely fountaine [...] of waters, and God shall wipe away all teares from their eies. Reserving mercy for thousands. It followeth, Forgiving ini­quity, and transgression, and sinne.

When so much Mercy goes before, no marvaile if For­giuenesse of so much iniquity, and transgression, and sinne doth follow after. They are both of them indeed insepara­ble companions, Mercy and Forgiuenesse: and no more can they be one without the other, then Fyer can be without heate, the Sunne without his beames. Now to them that do repent (who only are meant here in this place) what Sin so great either in quantity or quality (and all are Zanch. de At­trib. l. 1. c. 18. p. 58. Col. 1. compri­sed in these three, Iniquity, Transgression, and Sin) but God forgiues it vnto vs freely, and remembers it no more? What fault Quid gravius peccatori aegro quàm Medici interfectio? quid gravius potest aeger facere, quàm si Medicū suum occidat? cum hoc dimit­titur quid non dimittitur? Aug in Ps. 45. p. 287 saith S. Austen, more grievous to be committed by a Sinner the Patient, thē the murthering of his Physition? What [Page 74] greater offence can the sicke-man make, then if so be he should slaughter him? Whē such a sin as this, so great an offence is for given, what is it, that is not, that cānot be forgivē? He al­ludes to that of S. Peter, who telling the Iewes how they crucified and slew Iesus of Nazareth, a man approued of God among them with great workes, and wonders, & signes, and so forth: yet said vnto them notwithstanding, Act. 2.38. A­mend your liues, & be baptized every one of you in the name of Iesus Christ for the remission of sinnes; and yee shal receiue the gift of the Holy Ghost. And thus much of the Goodnesse of God, the second Fountaine, or Head I told you of. Now concerning his Iustice, which I tolde you was the third Head, and comprehending these twaine: And not making the wicked innocent, visiting the iniquitie of the Fathers vp­on the children, and vpon childrens children, vnto the third and fourth generation. First of the former [And not making the wicked innocent.]

He that iustifieth the wicked, Prov. v. 17.15. saith Solomon, & he that condemneth the iust, even they both are abomination to the Lord. If the Lord speake thus of Magistrates (for of Magi­strats he there speaketh) who represent him more especi­ally then other sorts and states of men whatsoever, well may he say in this place cōcerning the wicked as he doth, especially being to giue them example by himselfe. Be­sides that it followeth well here, And not making the wic­ked innocent, in regard of the premises that went before. For least vpon the hearing thus of sins forgiuen, the wic­ked should sooth vp themselues, that theirs should be forgiven too, and as it is in Deut. 29.19. Deuteronomy, he should blesse himselfe in his heart, saying, I shall haue peace, although I walke according to the stubbornnesse of my owne heart, thus adding drunkennesse vnto thirst: there is a Supersedeas for all such, The Lord, Deut. 29.20. saith Moses, will not be mercifull vnto him, and likewise another here in this place, And not ma­king the wicked innocent. I, but who are the wicked here meant in this place? and as we asked, & answered before [Page 75] who are the Elect, so let vs aske and answer now, who are the wicked. No man describes them better then doth the Prophet David, and the Apostle S. Paul out of him, from top to toe. He tels vs of their Throats, he tels vs of their Tongues, he tels vs of their Lips, he tels of their Mouths, their Eyes, their Feete. Their THROAT, Rom. 3.13. saith S. Paul, is an open Sepulchre, they haue vsed their TONGVE to de­ceit: the poyson of Aspes is vnder their LIPS, whose MOVTH is full of cursing and bitternesse. Their FEET are swift to shed blood. Destruction and calamitie are in their waies. And the way of peace they haue not known. The feare of God is not before their EIES. I wil conclude this point of not making the wicked innocent, with that of the Prophet David, Ps. 11.6. The Lord alloweth the righteous: but the vngodly, and him that delighteth in wickednesse, doth his soule abhorre. Vpon the vngodly he shall raine snares, fire and brimstone, storme and tempest: this shall be their portion to drinke. And so I come to the latter Attribute, and conse­quently to the last of al: Visiting the iniquity of the Fathers vpon the children, & vpon childrens children, vnto the third and fourth generation.

I may say of this later Attribute as speaks the Poet in an other case, ‘Qui venit hic fluctus, fluctus supereminet omnes; Ovid. Trist. l. 1. Eleg. 2.’ and indeed of al the waues that went before, none is com­parable vnto this. Begin we with the word it selfe Visiting, and how harshly doth it sound not to the worst sort of people, Schollers. Scholasticus est Plin. 2. Epist. l. 2 Ep. 3. saith Pliny, quo genere hominum nihil aut simplicius, aut syncerius, aut melius: Isaeus saith Pliny is a Scholler, then which kind of men none more honest in their dealing, none more syncere, none better. And yet euen amōg such should a Visitatiō be had, how would every mā blush therat, that in any wise respecteth the cre­dit of his College. And yet you know who Diog. Laere. l. 6. in Diegene. said it, Mag­ni fures paruum ducunt, The Iudge may be worse, then the Felon that stands at bar. It is not so with God & vs. Come [Page 76] we to the matter that is visited, and that is iniquity. Si ini­quitates observaueris Domine Ps 130.3. saith David, Domine quis sustinebit? If thou Lord wilt be extreāe to mark what is done amisse: oh Lord who may abide it? But this is not all nether, for come we to the māner here, and it seems not our owne Iniquitie, but the Iniquity of the Fathers vpon the childrē, I, and vpon childrens children, even vnto the third & fourth generation. See Beloued, the greatest affliction that can in this world happen to man. Many an one there is no doubt that is reachles of himselfe; come rack, come rope, the words were Vid. D. Fulck against the De­fence of the Cen­sure. p. 138. Campians, he cares not, he feares not, he will do it though he die for it a thousand deaths: but whē he sees his children in hazard, & that his posterity shall rue his fault, ‘ Virg. Aeneid. l. 3Et nati natorum, et qui nascentur ab illis,’ that is, as here is said, His children, and his childrens chil­dren vnto the third and fourth generation, then will he be mooved to remorse, that had not many daies before a world of wickednes in his heart. Let me instance in that dishonourable knight S ^r Everard Digby, one of those hel­lish Powder-rowt, who combining himselfe with that cursed crew and most desperate Catelines of our age, what little reckning did he make of the whole State of this our Land. Of his most excellent MAIESTIE, a king not to be paraleld in the world, his Gracious Consort our Sove­raigne QVEENE, the worthy Successor of Queene Elza­beth, that worthy PRINCE too too worthy to liue any longer amongst vs, his HIGHNES that now liues, and graunt oh God, he may liue Dan. 3.9. even for ever, the Reverende PRELATES, the worthy NOBLES, the whole KING­DOME it selfe, when as they were all of them designed to a perpetuall destruction. Did he not hope, and those his Complices, to see our 2. Esd. 10.21 Sanctuary laid wast, our Altar bro­ken downe, our Temple destroyed: our Psalterion to faint, our Song to cease, our Myrth to vanish away, & the light of our Candlesticke to be quenched, and the Arke of our Covenant taken away, and our Holy Things defiled, and [Page 77] the Name that is called vpon over vs, altogither dishono­red, and our Children put to shame, and our Priests burnt, and our Levites carryed into captivity, & our Virgins de­filed, & our Wiues ravished, and our Righteous men spoi­led, and our Children destroied, & our young mē brought into bondage, and our strong men become weake: And which is the greatest of al, Syon the seale to loose her wor­ship, and to be delivered into the hands of them that hate vs? And yet The procee­d ngs against the late Tray­ters. p. L. 3. b. HE in the perill of his private and domesti­call estate, how did he presently put on the bowels of Na­ture, and Compassion, making petition forsooth for his Sonne, that he (with his Maiesties leaue) might haue the benefit of an Entaile, and so to succeed him in his Lands. Non me fugit Tully Epist. ad Brutum. Ep. 12. saith Tully, quàm sit acerbum Parentū sec­lora Filiorum poenis lui. Sed hoc praeclarè legibus compara­tum est, vt charitas liberorum amiciores Parentes Reip. red­deret. I am not ignorant how hard it is that Children should be punished for their Fathers treasonable facts. But full well did the Lawes provide it shoulde be so, that the loue which Parents did beare vnto their Children, might make those Parents more respectiue to the Com­mon-weale. Now if so be the loue of Children, and feare of their miscarrying, might indeere thē so farre to the loue of the Common-weale which coulde but kill their bodies only, as Mat 10.28. speakes our Saviour, how ought they to feare him which is able to destroy themselues, their Children, and Childrens Children, vnto the third and fourth gene­ration, both Soules and Bodies in hell.

Oh but thou wilt say: what? & shall I be punished then for that which was my Fathers fault? Gen. 18 25 Shall not the Iudge of al the world do right? Or shal we renue that ancient Pro­verbe againe, Ezech. 18.2 The Fathers haue eaten sower grapes, and the childrens teeth are set on edge?

Nay Beloved, mistake me not.

For it is not to bee so vnderstood, that if the Parents bee wicked, & the Children be godly, he wil punish the Chil­dren for the Fathers sake: no, God forbid. But if so be the Childe follow a wicked Fathers steps, and his Childe his, and so along, then will he showre downe plagues on that house, and root out that Family from the Earth; there shal not be one left that maketh water against a wal. Thus was it prophesied of Ieroboam: Beholde 1. Kin. 14.10 saith the Lord, I will bring evill vpon the house of Ieroboam, and will cut of from Ieroboam him that pisseth against the wall, as well him that is shut vp, as him that is left in Israel, and will sweepe awaie the remnant of the house of Ieroboam, as a man sweepeth awaie dung, till it be all gone. But thus much of the Attributes, or Properties of God, my next care is to be, to intreate of his workes; wherefore of his Workes Godwilling the nexte time.

In the meane time HE so blesse vs, and the seede that hath beene sowne, &c.

FOrasmuch as there is no end of the Greatnesse of God Quia magni­tudinis Dei non est finis, & cum qu [...]m non capi­mus laudare de­bemus: tanquam deficientes in e­ius magnitudine vt reficiamur e­ius bonitate, ad Opera respicia­mus, & de Ope­ribus laudemus operantem, de conditis condito­rem, de creatu­ra creatorem. Aug. in Ps 144. saith S. Austen, and we ought to praise him whome we for our parts cannot conceiue: for we are vtterly deficient in his Greatnes, to the ende that we may be refre­shed by his Goodnesse, let vs view and consider his Workes, and in regard of th [...]se his Workes, let vs praise him the Worke-man, in regard of those things made, let vs praise him the Maker, in regard of the Creature, let vs praise him the Creator. Having formerly declared to you, First the Essence of God whereby to know him, secondly his Attri­butes, or his Properties, & in both of them comming too too short of conceiving his Greatnes indeed, what remai­neth in the last place, but that wee nowe come vnto his WORKES: that so refreshed with his Goodnesse, and ta­king a view of those his Workes, we not only praise the Workeman, and Maker, and Creator of them, as speakes S. Austen, but fully finish also, and make an end of that one point of Divinity proposed in the beginning, and in my first Division, concerning GOD. To this end and pur­pose haue I chosen at this time, a passage of the Apostle S. Pauls, who in the 17. Chapter of the Acts, the 24, 25, 26, and 27 verses, speaketh on this wise.

I shall not need to acquaint you here with the occasion of these words, that would now be to little purpose, and as little suteable at this time to the matter I haue in hand. I come to the words thēselues which first intreate of Gods Workes: secondly of the Powerfulnesse of those Workes to make vs to seeke after God. Now the Workes of God are named here, partly in generall; partly in particular. Those which are in general are the World, and All things that are therein: that which is in particular; is the Creation of Man. Of both in their severall order, and first of the Workes of God here named in generall: God that made the World and all things that are therein, &c.

Great is the commendation that Matrob. Sa­turn. l. 5. c. 1. p. 506. Macrobius giues vn­to Ʋirgil for a certaine hemistichium of his.

Vis audire saith he, illum tanta brevitate dicētem, vt arcta­rimagis & contrahi brevitas ipsa non possit?

Ecce paucissimis verbis maximam civitatem hausit, & ab­sorpsit: non reliquit illi nec ruinam. Speaking immediatly a­gaine of the same Poet, & how he handled the selfe same matter in an other place, after a most copious kind of mā ­ner, [Page 81] when as he had rehearsed some nine of his verses to that purpose,

(where yet it is in Virgil, & ineluctabile tempus) Quis sons, saith he, quis torrens, quod mare tot fluctibus, quot hic verbis invndavit? He praised him before for his Brevity, for that in those words, ‘—Et Campos vbi Troia fuit,’ Brevitie it selfe could not haue beene comprised more briefly. He swallowed vp, saith Macrobius, in the fewest words that could be, the greatest City that ever was: he left it not so much as any rubbish to be seen. Which Virgil, saith he, in another place speaking againe of the selfe same City passeth both Fountaines, and Rivers, and Seas in plenty of wordes. That which Moses saith in so many wordes in the first Chapter of Genesis (& Moses as [...]. Theo­doret. Ad Graec. Infid. Ser. 2. p. 29. speakes Theodoret was the Ocean of Divinitie) our Apostle guided here by the selfe same Spirit that Moses was, compriseth in these few: The world and all things that are therein. Looke we backe vnto Moses, and consider his words of the creation, and Quis fons, quis torrens, quod mare tot fluctibus, quot hic ver­bis in vndavit? what Fountaine, what River, nay what Sea can abound with so many waues, as Moses there doth with words? But come we againe vnto the Apostle here, and consider we these wordes; The worlde, and all things that are therein, and Quàm multa, quàm paucis, as Tully Tull. Epist. Fam. l. 11. p. 24. speakes, in how few wordes, how many divers and sun­dry things may we see contained! As the creation of the light; the creation of Heaven; the creation of the Earth; the Sea, Hearbes, and Trees; the creation of the Sunne & Moone, and Starres; the creation of Whales, and Fishes, & fethered Foule; the creation of the Beasts of the Earth, and Cattle, and every creeping thing of the Earth, as also of Adam and Eue, from whom our selues first came. In a word nothing now whatsoever within the whole com­passe [Page 82] of this world, but was created then at that time, if not in the Individuum, yet doubtlesse in the Species of it. Excellent and most eloquent is that passage of Tertullian to this purpose, I will english it as I Sic censeo. Venere propria, quasi (que) nativo cuius (que) linguae decore foveri sententias quas­dam, subnixas (que) certis, vt ita di­cam, idiotismi fulluris sustine­vi: quam in aliā quasi Coloniam si deducas: iidē sanè sint cives: gratiam pristinae commendationis non retinebunt. Card. Exercit. 294. p. 871. may. The rule of Trueth, Regula exigit veritatis vt pri­mò omnium credamus in Deum Patrem & Dominum omnipotentem, id est, rerum omnium perfectissinum conditorem, qui Coelum alta sublimitate suspenderit, terram deiecta mole solidave­rit, maria soluto liquore diffuderit, & haec omnia propriis & condignis instrumentis & ornala & plena digesserit. Nam & in solidamento coeli luciferos Solis ortus excitavit, Lunae candentem globū ad solatium noctis incrementis orbis implevit, Astrorum etiam variis radiis fulgoribus (que) micantis lucis noctem accendit & haec omnia legitimis meatibus circumire totum mundi ambitum voluit, humano generi dies, menses, annos, signa, tempora, vtilitates (que) factura. In terris quo (que) altissimos mō ­tes in verlicem sustulit, valles in ima d [...]ieci [...], campas aequaliter stravit, animalium greges ad vari­as hominum servitutes vtiliter instituit. Sylvarum quo (que) robora humanis vsibus profutura solida­vit, fruges in cibum elicuit, fontium or a reseravit, & lapsuris fluminibus infudit. Postea vt ipsis quo (que) delicias procuraret oculis, variis florum coloribus ad voluptatem sectantium cuncta vestiuit. In ipso quo (que) Mari, quamvis esset, & magnitudine & vtilitate mirabile, multimoda animalia, nuac mediocris, nunc vasti corporis finxit, ingenium artificis de institutionis varietate testantia. Quibus non contentus ne fortè fremitus & cursus aquarum cum dispendio possessoris humani ali­enum occuparet elementum, fines littoribus inclusit: quo cum fremens fluctus & ex alto sinu spu­mans vnda venisset, rursum in setediret, nec terminos concesses excederet, servans iura praescripta: vt divinas leges tantò magis homo custodiret, quantò illas etiam elementa servassent. Post quae ho­minem quo (que) mundo praeposuit, & quidem ad imaginem Dei factum: cui mentem & rationem in­didit, & prudentiam vt Deum posset imitari: cuius etsi corporis terrena primordia, co [...]lestis [...]ame [...] & divini halitus inspirata substantia. Tertul. de Trin. p. 493. saith he, exacteth at our hands, that first of all we beleeue in God the Father and Lord Omnipotent, that is, the most absolute Maker, and Creatour of all things, who hath builded the Heavens on high, and fixed the Earth beneath, and bespred the Sea with moysture, and hath trimmed, and dressed every of these with all such necessaries as are behoo­full for them. For first concerning Heaven, he hath caused therein the bright-some rising of the Sunne, the shining globe of the Moone he hath filled with augmentation to lighten the night withall, as also with the many beames, and brightnesse of the Starres, all which he would that with orderly procee­dings they should compasse the whole world, making for the benefit of mankind both daies, and moneths, and yeares, and signes, and times, and commodities. Secondly concerning the Earth, he hath made therein the Hills, and Mountaines of [Page 83] an excessiue height, the Vallyes and Dales he hath depressed as low, the Meddowes and Pastures he hath smoothly spread in carpet wise, he hath ordained the heards of Cattle for the sundry services of men. He hath made stable, sure, & strong, the bodies of Oak and Timber, for the service of Man too, he hath brought Corn out of the earth, and made it fit for meat, he hath vnclosed the heads of Fountaines, and powred forth the same into the glyding Rivers. Afterwards that he might procure delight vnto the eie, he hath cloathed the Earth with sundry kinds of flowers. Thirdly concerning the Sea, howsoe­ver it was exceeding admirable both for quantity and vtility, yet hath he formed and framed therein divers & sundry kinds of Beasts, some of lesse, some of a greater Bulcke, all testify­ing vnto vs the wisdome of their Maker in respect of the va­rietie of their making. Wherewith not yet contenting him­selfe, least happely the ruffling and raging thereof should to the hurt and losse of Man the owner, incroach on the other E­lement, he hath appointed bownds vnto the shoare, wherevnto when the roaring stoods, and boysterous waues are once come, they should backe againe with heaue and hoe, neither should they exceed the limits granted vnto them, but keepe them­selues within their set bowndes, all to teach Man to obserue Gods Lawes, seeing the Elements themselues are so obedient therevnto. After all these things rehearsed he hath placed Man over the world, made in trueth at first to the similitude of God: to whom he hath given a mind, and reason, and wis­dome, that he might imitate the same God. Whose Body how­soever it had an earthly beginning, yet was a substance inspi­red into him of a divine and heavenly breathing. Thus for Tertullian. Whose wordes since I cannot giue them the true perfection they should haue, you may finde them in the Author himselfe, and they are very well worth your looking over. But to come vnto my purpose.

All these things thus specified as they could haue been made in a moment, so is it not amisse for vs to consider in what space of time they were made. Moses informes vs of [Page 84] Six Birth-daies that all these Things had, and indeed they were no lesse that went to the dispatching and finishing of them. In the first of them was made Materia prima: The Prime Mother of all things being, as also Light and Darknesse. In the second, the Heavens, those coelestiall Orbs aboue. In the third, he brought the Sea into his own peculiar compasse, and making the Dry Land to appeare, he caused it to bring forth both Hearbs, and Plants, and Trees. In the fourth, he made the Sun, the Moone, and the Starres in the Firmament. In the fift, he made the Fishes of the Sea, the Fowles, and every creeping thing. In the sixt he made the Beasts of the field, and all Cattle; & at length he made Man. Musc. Loc. Comm. cap. de Creat. p. 12, Musculus hath concluded all this in foure onely verses which he would haue young men to haue by heart. The verses are these:

They may in homely wise be englished thus.

Here if a doubt arise concerning the Angels, why Moses in describing the creation of all other Creatures omitted them: I for my part am of Zanchius his opinion, that Mo­ses hath not omitted them altogither, but hath compre­hended them, though in secret wise, in the first wordes of his Booke. For where he said, Gen. 1.1. [...] In the beginning God crea­ted the Heaven, and the Earth, In nomine coelorum, Sham­maijm, [Page 85] Zanc. de Oper. Dei. l. 1. c. 2. p. 13. Col. 2. saith he, Angelos comprehendi non dubito, quorum sedes coelum est supremum. I nothing doubt but vnder the name of Heavē the Angels are comprehended, whose seate is the highest Heaven. Whosoever desireth to see more hereof, & on what day it is probable, that they were created, and why Moses speakes not of them in as direct tearmes, and as roundly, as he doth of Things visible, I re­ferre you vnto Zanchius, as also to a M. Salkeld his Treatise of An­gels. c. 3. p. 16. Treatise of Angels set forth not long agoe. To returne then where I left.

Having thus much spoken in generall of the Creation of the World, and all things therein contained, it will fur­ther our knowledge herein; if so be we do consider, First, of what he made this world; Secondly, how he made it. Of what this world was made is intimated vnto vs in the He­brew word, Bara signifying, Creavit. [...] Now for the Latine word Creavit, how soever sometimes it is truely spoken of many things as Men, & other Creatures, which are borne by propagation: as Liv. Decad. 1. l. 1. Livy speaking of Sylvius the son of Ascanius, Is, saith he, Aeneam Sylvium creat: is deinde La­tinum Sylvium: Sylvius begot Aeneas Sylvius, and Aene­as Sylvius, Latinus Sylvius: yet proprijssime Zanch. de O­per. l. 1. c. 2. p. 9. Col. 1. saith Zanchi­us, & simpliciter tum aliquid dicitur creari, cum ex nihilo a­liquid fit, simply and most properly that is said to be crea­ted, when something is made of nothing. Now this parti­cle Ex, Ex nihilo, Of nothing, as the same Zanch. Ib. c. 3 p. 31. Col. 2. Zanchius well observeth, sometimes signifies the material cause, whereof somewhat is made, sometimes order only, as when we saie, Ex mane fit dies, & ex die meridies: of the morning day is made, & of the day Noone-tide: that is, after the morning comes the day, & after the day hath begun, Noone-tide. So likewise in this place, All things are made of nothing: that is, whē as nothing at all was at first, afterwards what­soever was, the same was made. This I confesse was gib­berish to Aristotle, who doated on Nature so much: but as one said in the Virg. Egl. 1. Poet,

What would you haue me do? Neither could I put of my service wherewith at first I was so fettered, nor once sup­pose that there were elsewhere so favourable Gods: right so in this case was it with Aristotle, sworne-man he was to Nature, neither ever dreamt he of the true God. Where in let vs see yet how he himselfe, and the crew of Philoso­phers that followed his steps, stumbled (as it were) at strawes & leapt over blocks: how many Argoes eies they had abroad, and were at home as blinde as Beetles. The Intelligences, and Soules of Men they could not be igno­rant how they were made, without praevious, or prece­dent matter at all, for even by their owne confession they are immateriall, they are not logd and clogd with Matter. Now God that could this do, and doth it dayly even by their confession (I meane concerning the Soules of men) could not he at first haue made this World, and all things therein contained without any helpe of Matter at al? was the Lords hand so Esay. 50.21 shortned? Or had he then forsooth no power? Doth he asmuch in a manner now, and could he not doe it at the first? Indeede could God haue done no more then Nature, it had beene somewhat they had saide: for true it is in Nature, Ex nihilo nihil fit: of nothing naught is made. Art doth imitate Nature, wherfore as Na­ture must needs haue somewhat to worke on, so of neces­sity must Art to, and therfore the Potters art Theod. Div. Decret. epit. l. 5. p. 985. Col. 1. saith Theo­doret, that requires clay: the art of building stones & brick: the Carpenters and Shipwrights, wood and tymber: the art of Weaving, woole: of Tanning & Currying, hides & skinnes: of Painting, colours. But it is not so with God, he calleth those things which be not, as though they were, Rom. 4.17, And through faith, saith the Apostle, we vnderstād that the world was ordained by the word of God, so that the things which we see are not made of things which did appeare, Heb. 11.3. I conclude this point with that of Musculus; if so be Musc. Loc. Com. Cap. de Creat, p. 11. saith Musculus, it be demanded whence God created al things, our [Page 87] answer is, that he created some things of nothing, some things of the earth, some things of the water, & some things of flesh. He created of nothing the Heaven, the Earth, and Sea. Of the earth he created Adam our first Parent, and Beasts, and Plants, and Hearbes of every kinde. Of the waters he created Fishes, and Fowles of the aire. Of flesh he made Eue the first Mother of mankinde. All which notwithstanding (as Vrfin. Catech. Angl. edit. 1611 p. 311. one obserues) were either immediatly, or mediatly made of Nothing, forasmuch as the prime matter of all at the first had a beginning from Nothing. And thus much of the first point, namely of what he made this world: I now come to the Second, namely how he made it.

How God did make the World we need no better In­structor thē that excellent Singer of Israel David the Pro­phet, who shewes vs in a many places that the World was made by the Word. As Psal. 33.6. By the word saith he, of the Lord were the Heavens made, and all the hoasts of them by the breath of his mouth: and againe in the 9 verse, For he spake, and it was done: he commanded and it stood fast: And Psal. 148.5, For he spake the word, and they were made, hee commanded, and they were created. For the better procee­ding wherein we are to obserue Vrsin. Ib. 9. 310. fiue kinds of operations. The first of things which worke according to the qualitie and force of their owne nature, not being guided by any proper vnderstanding or will of their owne. Such is the operation of Fier, Water, Hearbs & precious Stones. The second is of those which follow Nature in working to, but not without some proper appetite, or desire of their own, though the rule of reason be wanting. Of this sort are the operations & actions of bruit Beasts. The third is of Men, and Divels, who also worke according to the qualitie of their nature, namely by reason, deliberation, & freely, but corruptly. The fourth is of good Angels who likewise as Men worke by reason and will, but not corruptly. The fift is the highest, and supreame kinde of working, which ac­cording to the nature of the first Agent floweth from an [Page 88] vnderstanding, and will, and that most pure, most perfect, and most right, neither is it subiect to the pleasure, & dis­posing of any higher cause. And therfore this Agent, who is indeed God himselfe, is most wise, most good, most free and most infinite, who hath no need of any deliberation to go before, but without motion, at his becke and com­mandement only, worketh and guideth all things, both what he will, and as he will. Ps. 148.5. He spake the word, and they were made, he commandeded, and they were created. Howbeit here we are to knowe that the Word of God is taken in the Scriptures, generally & specially. Generally, and so it is taken either for every thing, as Luk. 1.37: or for the do­ctrine of God, as Ioh. 8.47: or for things that haue beene done, as Luk. 1.2. Specially, and so is it taken or for the promise of God, as Ephes. 5.26: or Gods decree, as Esay 45.23: or for the commandement of God, as Deut. 4.2: or for condemnation, sentence, and iudgement, as Esay, 28. 14: or for the Sonne of God the second Person in Trinitie as Ioh. 1.1: or lastly for his beck only as Heb. 1.3, Bearing vp all things by his mightie word, and so it is in this place. By the word of the Lord, Ps. 33.6. saith David, were the heavens made, and all the hoasts of them by the breath of his mouth. And thus much of the second point, and consequently of the Workes of God, that are named here in generall: now of that One that is named here in particular, and that is Man. And hath made of one blood all man-kind to dwell on al the face of the Earth, and hath assigned the times, that were ordained before, and the bownds of their habitation.

Being to speake, Beloued, of MAN, I may say as did Ti­berius the Emperour, when he wrote to the Senate of Rome. Tacit. Anal. l. 6. p. 189. Quid scribam vobis P.C. aut quomodo scribam, aut quid omninò non scribam hoc tempore, Dij me Deae (que) peius perdant, quā perire quotidiè sentio, si scio. What it is I should write vnto you Fathers of the Senate, or how I should write vnto you, or what at this time I should not write, the Gods and Goddesses more afflict me, then I feele my [Page 89] selfe to be every houre, if I for my part, can now tel. Right so, Beloved, set the execration aside, or this of Tiberius, or that of Iezabels, The Gods doe so to me, and more also, 1. King. 19.2. and what to say, or not to say, to speake or write of Man, I for my part knowe not. Shall I tel you of the excellency, & nobility of his Birth, how God wrought him with his own handes (as you heard not Lect. 3. p. 33. long agoe out of Iob. 10.9. Iob, and out of Ps. 139.14. & Ps. 119.73. David) how he is Iavel. Epit. in lib. Metaph. Tract. 1. c. 1. Tom. 1. p. 357. Col. 1. Vid. Co­nimb. in 2. de Coelo, q. 2. Art. 2 p. 184. So Picol. Copula & by­menaeus mortal. & aeternor. Pi­colom. Ethic. l. 2. c. 32. p. 174. A­gaine, Mortali­um finis, perma­nentium & flux ilium copula Mundi (que) Epil [...] ­gus. Piccl. Ib. c. 39. p. 184. Nexus Dei, & Mundi, as some cal him, as others, Horizon inter corpo­rea & incorporea; A fastning or knitting together of God and the World: The Horizon between corporeal things, and things incorporeall? In a word how he is placed here in this world by God that made him, to be the Ps. 8.6. So Tertui. Omnia famula sunt hominis, omnia subiecta, omnia mancipata. Tertul. de Anima. c. 15. p. 552. Monarch of the same? That were the next way, Terent. Eunuch. Act. 2. Sc. 2. ex stulto insanum facere: with pride and selfe conceit, to set him quite be­sides himselfe. Shall I with Principium iure tribuitur Homin [...], cuius causa vide­tur cuncta alia genuisse Natura magna & saeva mercede contra tanta sua munera: vt non sit sa­tis aestimare, Parens melior homini, an tristior Noverca fuerit. Ante omnia vnum animantium cunc­torum, alienis velat operibus: caeteris varia tegumenta tribuit, testas, cortices, ceria, spinas, villos, setas, pilos, plumam, pennas, squamas, vellera. Truncos etiam arbores (que) cortice, interdum gemino, à frigoribus & calore tutata est. Hominem tātùm nudum & in nuda humo, natali die abiicit ad va­gitus statim & ploratum, nullum (que) tot animalium aliud ad lachrymas, & has protinus vitae prin­cipio. At Hercule rifus praecox ille & celerrimus, ante quadragesimum diem nulli datur Abhoc lu­cis rudimento, quae ne feras quidem inter nos genitas, vincula accipiunt, & omnium membrorum nexus: ita (que) feliciter natus iacet, manibus pedibus (que) devinctis, flens, animal caeteris imperaturum: & à suppliciis vitam auspicatur, vnam tantum ob culpam quia natum est. Heu dementiam ab iis initiis existimantium ad superbiam se genitos. Prima roboris spes, primum (que) temporis munus Qua­drupedi similem facit. Quando homini incessus? quando vox? quando firmum cibis os?? quamdiu palpitans vertex, summae inter cuncta animalia imbecillitatis indicium? Iam morbi, tot (que) medicinae contra mala excogitatae, & hae quo (que) subinde novitatibus victae. Caetera sentire naturam suam, alia pernicitatem vsurpare, alia praepetes volatus, alia vires, alia nare: Hominem scire nihil sinc doc­trina, non fari, non ingredi, non vefci: breviter (que) non aliud naturae sponte quàm flerc. Plin. Natur. Hist. l. 7. Prooem. p. 105. Pliny then tell you of his mi­series, and how of all other living Creatures, Nature hath brought him forth altogether naked, & afterwards when he is cloathed, cloathing him yet with the bountie, and riches of others? how to all the rest she hath given suffici­ent [Page 90] to clad them according to their kind, as Shels, Hides, Shag, Bristles, Haire, Feathers, Quils, Scales, and Wool? I how the very truncks, and stems of Trees, and Plants, want not their Barke and rind, yea and sometimes double too, to defend them against the iniuries both of heat and cold: Man only poore wretch, how even vpon his birth­day she hath laid him naked on the Earth, there to pule and cry from the very first houre that he is borne, so that no creature whatsoever is subiect to shed teares, & weepe like him? Shall I tel you how when he is borne, he is imme­diatly fast bound, hauing no part or member at libertie, a thing, (as Pliny notes) not practised on the young whelps of the wildest Beast that is? Shall I tell you how long it is ere he can afterwards goe alone? how long it is before he can prattle and speake, feed himselfe, and chew his meate? how long the mould and crowne of his Head continues to beat and pant before his braine be well setled, the vn­doubted marke, and token, saith Pliny, that bewrayeth his exceeding great weaknesse aboue all other Creatures whatsoever? Shall I tell you of his infirmities & sicknesses that seaze vpon his feeble Body, besides the new diseases that happen vnto him continually, able to check and fru­strate all provision of Physicke, and skill of the most ex­pert Galen that is? shall I tell you how among all other Creatures there is not one, but by a secret instinct of na­ture knoweth his owne good, & whereto he is made able: some make vse of the swiftnesse of their feet, some of their wings, some are strong of limme, others apt to swimme, Man only knoweth nothing vnlesse he be taught, he can neither speake, nor goe, nor eat, otherwise then he is trai­ned to it, and to be short how naturally he is apt & good at nothing but to pule and cry? Surely this were even e­nough to make vs bid defiance to Nature, and vnder that pretence to blaspheme even God himselfe. Whether then shall we turne our selues? To which of these two waies shall we betake vs? we will venter on the former, and so [Page 91] much the rather on that, for that if in consideration of our Excellency we be puft vp too too farre, we are like to haue day by day Monitors enough to put vs in minde of our Mortalitie. He that said of our Betters, I haue said yee are Gods: and yee all are children of the most highest, Psal. 86.1. said with one & the selfe same breath: but yee shall die like men.

Concerning our Creation thē it appertaineth to consi­der: Vid M. Bun­nies Corner Ston l. 1. c. 1. § 6. p. 7. First of the making of our Bodies, & then how they are endued with a living Soule. Cōcerning our Bodies we are to note the Vid. Cyril. Ca­tech. 4. Edit. Pa­ris. 1608. p. 88. & Catech. 9. p. 195. wonderfull composition, and connexion thereof, the iust proportion, conveniency, and beautie of every part. This it was that caused Galen to write that ex­cellent Booke De Ʋsu Partium, wherin he describes with admirable cunning, the knitting together, the proportio­nable agreement, the beautie & vse of every member, and among others hath this passage: Admire not, Galen. de Vsu Part. l. 3. c. 10. saith he, the Suns beautie, nor the beautie of the Moone: nor that the multitude of the Stars are so wel digested in such good order. Nor let their greatnesse, or beautifulnesse, or restles motion, or compasse, & circuits, that they continually vse, strike thee with admiration, as if those things which are here below in comparison of them should seeme but small and base to be ac­counted of, and to want indeed their lustre and excellency. For thou shalt find that even in these things (he meaneth the se­verall Parts of Man) the wisdome, & vertues, & providence of the Creator doth shew and declare it selfe, and that the workemans art and cunning is as much in these, as in any of those whatsoever. The more wicked and absurd were the Manichees of old (with whō another day this very Mat 12.42. Hea­then shall rise in iudgement and condemne them) who held that the Body Alfons. de Ca­str. advers. haer. l. 4. p. 269. of Man was evil by Nature, and that the Divell was the Maker of it. Nor shall they be quit of al their punishment who held this Heresie but by halfes, I meane the Paterniani, and Ʋenustiani, who said as much of the lower parts, as did the Manichees of all. I cannot now stand about them, onely I will say with S. Austen: [Page 92] Caro igitur o­pus Dei est. Cum formatur, opus Dei est: cum conditur, opus Dei est: cum pro­dicitur, Dei o­pus est: cum re­generatur, opus Dei est: cum sig­natur, opus Dei est: cum curatur, opus Dei est. Quid debet Di­abolo totiens o­pus Dei? Aug. de Verb. Apost. ser. 26. p. 260. So Tertull. Corpus istud Platonica sententia carcer [ [...] qu. [...]] ceterùm Aposto­lica, Dei Tem­plum cùm in Christo est. Ter­tul. de Anima c. 30. p 573. Vid. Davids D [...]sire. Ser, 4. p. 19. & Ser. 2. p. 91. The flesh when it is formed, it is the worke of God: when it is made, it is Gods worke: when it is brought forth it is God's worke too: when it is regenerated it is Gods worke: when it is signed, it is Gods worke: when it is healed, it is Gods worke. What trowe we hath the Divel to doe at all, with that which is so oftentimes & so many waies Gods work. But thus much of the Body, now as touching the Soule.

As touching the Soule we are to note two principall points. First and formost whence it is, then the Nature or Excellency of it. Whence it is we are so much the rather to make enquiry, for that Vid. M Bu­nies Corner stone l. 1 c. 1. §. 6. p. 9 Diverse by such like­lyhoods as they haue conceived, haue taken the Soule to be nothing els in effect but only some Elementary Concre­tion, and so consequently both to follow the temperature of the Body, and to be but Mortal also. Whereas in trueth as it was first of all breathed into Adam, so is it (though not in that maner) into al & every of vs that come of him, that being most true which In medio ho­minis (alluding to that of Za­charie Zach. 12. 1. Spiritum ho­minis in m [...]dio eius fingit, according to Vatablus) creando infunditur, & infundendo creatur, Zanch. de Oper. Part. 3. l. 2. c. 5. Thes. 3. p. 559. Col. 2. Tertullian, and Gregory Nyssen, cited by Colerus. Quaest. Theol. & Philosoph. Num. Anima sit ex traduce. p. 5. Zanchius hath, that the Soule in the midst of man is infused by creating, and by infusing is created. So that we haue not our Soules Ex traduce, by Propagation as we haue our Bodies, though there are I confesse great men and some of the ^s Fathers to, that hold this opinion. Concerning the state of the Soule Hieron. Epist. ad Marcel. & Anaps. saith S. Ie­rome writing to Marcellinus, and Anapsychias, I remem­ber your question very well, nay indeed the Churches questiō, WHETHER it came from Heaven, as Pythagoras the Philoso­pher, and all the Platonists, & Origen thinkes: or, WHETHER it be of the proper & peculiar substāce of God, as the Stoicks, the Manichees, and the hereticall Priscillianists of Spaine suppose: or, WHETHER they are reserved in Gods treasure made a long time before they came, or descended, into the Bo­dy, as some Ecclesiastical Persons foolishly are perswaded: or, [Page 93] WHETHER dayly they are made by God, and so sent into the Bodies, according to that in the Gospell, My Father worketh hitherto, and I worke: or, WHETHER it be ex traduce, as Ter­tullian, Apollinarius, and the greatest part of the West are of opinion, that as the Body is borne of the Body, so the Soule should be borne of the Soule, & be of like condition, as are the Soules of bruit Beasts. Wherevpon S. Ierome: What my opi­nion is I remēber I haue delivered in my works against Ruffi­nus. Now his opinion there was this. When Ruffinus had said that he for his part held nothing positiuely, and defi­nitiuely in this Question, but left the truth therof to God himselfe, and to whomsoever he would reveale it: What! Per tanta sa­cula tibi nullus videtur dignus fuisse, cui de hac quaestione Domi­nus revelavit? Non Patriar­cha, non Pro­pheta, non Apo­stolus, non Mar­tyr? Ne tibi qui­dem quando in carceribus, & exiliis moraba­ris, huiusmodi sacramenta pa­tuerunt? Domi­nus in Evange­lio: Pater inquit revelavi nomen tuum hominibus Qui Patrem re­velavit, de ani­marum statu ta­cuit? & miraris si contra te Fra­trum scandala concitentur, cū id n [...]scire te iu­res quod Christi Ecc [...]esiae se nosse fateantur? Hie­ron. advers. Ruf. Apol. 2. saith S. Ierome, throughout so many ages seemes no man worthy in your eies, to whome the Lorde hath revealed the truth of this Question? Not any of the Patriarks? nor of the Prophets? nor of the Apostles? nor of Martyrs? Why, man, were not these mysteries made most apparant to you your selfe when you were in prison, and in exile? Father Ioh. 17.6. saith our Sa­viour in the Gospel, I haue revealed thy name vnto men. He that revealed the Father, was he silent in this case cōcerning the state of Soules? And now Sir do you marvaile, if you giue scandale to the Bretheren, when as you protest you knowe not that which all the Churches of Christ professe they know? But thus much of the former point whence the Soule is.

Concerning the Nature, or Excellencie of it as it partly appeareth hereby in that it is made by God himselfe: so is it evident by the effects also, which it worketh in the Bo­dy. For where before the comming thereof the Body in some sort is like those Idols of which the Psalmist Ps. 115.5. spea­keth: They haue mouthes and speake not: eies haue they and see not: they haue eares, and heare not: noses haue they and smell not: they haue hands and handle not: feet haue they and walke not: neither speake they through their throat: the Anima moues corpus, & cona­tus eius extrin­secus foris po ēt. Ab illa est enim impingi & pedea in incessum, & manus in contactum, & oculos in conspectum, & linguam in offalum, velut sigilla­rio motus superficiem intus agitantem. Tertull. de Anima. c. 2. p 528. Soule doth no sooner come, but the Body hath a power [Page 94] to performe all this, and therefore in tract of time it spea­keth, it sees, it heares, it smels, it handles, it walkes, it per­formes, what not? And therefore Tull. Som. Scip. Tully in this respect ve­ry truely, Mens cuius (que) is est quis (que): The Mind or Soule of Man is all in all. By reason of this it is that hee hath the knowledge of numbring, a point peculiar to himselfe: that he vnderstandeth not things in particular only, but in a generality and vniversality: that he inventeth and dispo­seth Arts, discerneth Vice from Vertue, things honest frō dishonest, and rules (as it were the world) both Land and Sea. By reason of this it is that though he hath not as bruit Beasts either Feathers, or Wings to fly with, or Swiftnes or Nimblenes of foot, or Finnes whereby to swim, or extraor­dinary Strength, &c: yet hath he that which French. Acad. Part. 2. c. 73. p. 407. Vid. Lact. de Opific. Dei. c. 2. & 3. Senica de Benefic. l. 2. c. 29. recompen­ceth and makes amends for all these. For though he hath not Feathers to fly with, and mount aloft as Birds doe, yet how many meanes hath he to ascend, and descend, to goe and come, even when and whither he wil? If he want him­selfe the Swiftnesse & Footemanship of Beasts, yet how ma­ny Beasts are there with whose swiftnes he may help him­selfe? Though he hath not Finnes whereby to swim, and so to passe along the Seas, yet hath he Boats & Ships to helpe himselfe, and by reason of those helps, how is he con­versant in that Element? As for Strength which he may seeme to want to beare burthens a farre of, we dayly see how that is recompenced by the service of Beasts vnto his vse. So that whatsoever he wants in himselfe, he hath dominion yet over such as haue it, he is Lord Paramount (as it were) of the World, and al therein are at his service. I will not here speake of our Vid. Calv. Inst. l. 2. c. 15. §. 3. Creatiō in the image of God: that is, of the integrity that Man had when as he was in­dued with a right vnderstanding, when he had his affecti­on framed according vnto reason, and al his senses gover­ned in good, and seemely order, and when in Excellent gifts he did truely resemble the excellency of his Creator. Alas we may now say, Fuimus Troes, we were when time [Page 95] was:

Paradice, and Calice, were once ours. But now, now wee may say as Tull. de Senect. Milo did: At hi iam mortui sunt: our armes are not our owne: and adde what followeth there to, Non verò tam isti, quàm tu ipse, nugator. Triflers as we are, nay Traitors to God aboue, not our Armes so much, that is our Bodies, as Soules & Bodies both. O Adam 2. Esd. 7.48. saith Esdras, VVhat hast thou done? For in that that thou hast sinned, thou art not fallen alone, but the fall also redoūdeth to vs that come of thee. True it is, there are some reliques in vs of that Image wherevnto we were formerly created, but whether they are in respect of our Bodies onely, or only of our Soules, or in respect of both, Body and Soule both togi­ther, I will not now dispute the case, I referre you vnto Zanch. de O­per. Dei. Part. 3. l. 3. c. 1. p. 609. 610 &c. Omnis Anima eous (que) in Adam censetur, donec in Christo recenseatur. Tertul. de Anima. c. 22. p 559. Zanchius, who is likely to resolue you in this point no mā better. Nor will I here describe vnto you that excellent consort and apt proportion which is betweene the Hea­vens aboue, and the Body and Soule of Man: what cor­respondence there is betweene Man and the Sunne in the Firmament: betweene Man againe, and the Moone: Man and the other Planets: Man and the Stars: Man and those celestiall Orbes that are aboue, it is done already to my hand by an excellent Plutarch in this kinde Harm. coelest. corp. & human. per Anton. Mi­zald. Monlucia­rum. Edit 1550 Antonius Mizaldus by way of Dialogue. I will end this point of the Nature & Excellency of the Soule with that of S. Ber­nard: Bernard. super Cantic. Ser. 83. p. 184. Col. 3. Quid non tutè audeat apud Deum cuius se insignem cernit imagine, illustrem similitudine novit? Quid inquam vereatur de maiestate, cui de origine fiducia datur? What may not the Soule safely dare to do with God, by reason of whose image shee is so beautifull, whose similitude makes her so glorious? What need shee to feare that Ma­iesty, who by reason of her birth may haue such confi­dence? It is that in effect which the Apostle hath to the Hebrews, Heb. 4.16. Let vs go boldly to the throne of grace, that wee may receiue mercy, and finde grace to helpe in time of neede. [Page 96] And thus much of the Works of God as here they are na­med in generall, and one of them in particular. Now of the Powerfulnesse of these his Works to make vs to seeke after God: That they should seek the Lord if so be they might haue groaped after him, and found him, though doubtlesse hee be not farre from every one of vs.

As it stood with good congruity in the building of Ba­bel that their tongues should be confounded, and they should not vnderstand one another, and so perforce be e­very of them driven to leaue of their intended worke: so was it necessary in building the Church that the Builders thereof should so speake as that they should not only vn­derstand one an other, but be vnderstood by their Hea­rers to. This it was that was the cause of the first myracle that was wrought by our Saviours Apostles after the As­cention, of whome it was said by their Hearers, who were Ferus in Act. c. 2. some of them of Asia, some of Africke, some of Europe the knowne parts of the world at that time, Behold, saie they, are not all these which speake of Galile? How heare we every man our own language wherein we were borne? Act. 2.7. Parthi­ans, and Medes, and Elamites, & the inhabitants of Mesopo­tamia, and of Iudaea, and of Cappadocia, of Pontus, & Asia, & of Phrygia, and Pamphylia, of Egypt, and of the parts of Li­bya, which is beside Cyrene, and strangers of Rome, & Iewes, and Proselites, Except I know the power of the voice, I shall be vnto him that speaketh a Bar­barian, and he that speaketh shall be a Bar­barian vnto me. 1. Cor. 14 11. Barbarus hîc e­gosum quia non intelligor ollis. Ovid, Trist. l. 5. [...]leg. 10. Cretes, and Arabians: we heard them speake in our owne tongues the wonderfull workes of God. Indeede as it is noted by a Calv. in Ps. 19 worthy Writer, & experience shewes the same, the difference of tongues is the cause that mutu­all communication betwixt diverse Nations doth vtterlie cease. And though one be most eloquent in his owne lan­guage, yet if he come among Strangers he must be faine to be mute & hold his peace, or if so be he wil needs speak, every one that is by, will account him but barbarous. Nay had he the knowledge saith Calvin of all the tongues in the World, yet could he not speake at once to two sundry kindes of Men, as to a Greeke, and a Romane to, but as [Page 97] soone as he turned his speech or to the one, or to the o­ther, the one or other should not conceiue him. Well fare a language then that goeth throughout the whole world. That not Parthians, and Medes, and Elamites, and the Inhabitants of Mesopotamia only, in a word not those of Asia, and Africke, and Europe, can know and vnderstād, but those of America to: nor only the learned and pro­found, but he also that cannot a letter of the Booke, even he that saith, as it is in Esay, I cannot read, Esay 29.12. And would you know what language that is? It is the lāguage of the Heavens: It is the language of the Day and Night. And yet I am deceaued too, for as I take it, it is no lan­guage No, but it is a voice then, it is a sound, they are cer­taine words; of which we may much better say, then did the Pythagoraeans of Heavens harmony, Tull Som. Scip. Quis est, qui cō ­plet aures meas tantus & tam dulcis son us? witnes the Pro­phet David, who speaking of those heavenly Creatures (whereby he meant no doubt the rest of the Creatures too) The Heavens, saith he, declare the glory of God: & the Firmament sheweth his handy Workes. One day telleth ano­ther: and one night certifieth another. There is neither speech nor language: but their voices are heard among them. Their sound is gone out into all lands: and their words into the ends of the world. In the beautie of Heaven and Earth, In pulchritu­dine coeli & ter­rae quaedam sunt paginae ad omni­um oculos sem­per patentes, & Autorem suum nunquam tacē ­tes, quarum pro­testatio doctri­nam, imitatur magistrorum & eloquia Scriptu­rarum. Ambros. Epist. l. 10. Ep. 84. p. 263. saith S. Ambrose, there are as it were Leaues and Pages that alwaies lie open to every mans eye, and never are silent of their Au­thor, the open protestation and declaring whereof imitates the teaching of a Master, & speech of holy Scripture. Hence it was that S. Anthony gaue that excellent answere to a Philosopher, who demanded of him how he could possi­bly spend his time in the Wildernesse, seeing he was desti­tute of Bookes: Meus liber O Philosophe, Socrat. Hist. Eccles. l. 4. c. 18. p. 294. saith he, est Na­tura rerum à Deo conditarum: quae quotiescun (que) animo lubi­tum sit meo, libros ipsius Dei ad legendum suppeditat. O Phi­losopher, saith S ^t Anthony, my Booke is the Nature of all things created by God, which when I please I can pervse, [Page 98] and read, notwithstanding that I want the sacred Vo­lumes of God. That, Beloued, is a Booke indeed wherein all things are wrote in Capital letters, insomuch that who so readeth it, may not only run, as Hab. 2 2. speaks the Prophet but do many things else besides. This is the Book that taught the Heathens (to the shame of Concerning this point, & of Atheists, see more in that Re­verend Prelate on Ionas. Lect. 4 p. 61. & French Academy. Part. 2. c. 98. Atheists be it spoken) that there was a God at least. Who when concerning the Heavens they perceiued such aequabilitie of motion, such turning & trolling of them, such distinction, such vtility, beautie, order, both of the Sunne, the Moone, the Starres, & what not? What did they but gather thence that what was done, was not done by chance, but that there was a Supreame Power that did dispose and order all. As if one, Vt si quis in Domum aliquā, aut in gymnasi­um, aut in ferum venerit, cum videat omnium rerum rationē, modum, discipli­nam, non possit ea sine causa fie­ri iudicare: sed esse aliquem in­telligat, qui prae­sit & cui parea­tur. Multò ma­gis in tantis motibus, tantis (que) vicissitudinibus tam multarum rerum at (que) tau­tarum ordi­nibus, in quibus nihil vnquam immensa, & infinita vetustas mentita sit, statuat necesse est, ab aliqua mente tantos Naturae motus gubernari. Tull. de Nat. Deor. l. 2. saith Balbus in Tully, should come into some house, or into a Schoole, or into a Faire or Market place, and seeing the or­der of all things there, the whole maner and discipline, he can­not suppose that any thing there is done without cause, but he well vnderstandeth there is some One who doth command and is obeyed. Much more in so great motions, in so interchange­able courses, such orders of so many severall things, & things so great, that haue never fayled for so long a time, he must needs determine with himselfe that so many motions of Na­ture are not altogether masterlesse, but that they are gover­ned, guyded, and ruled by some Intelligence. Loe the Power­fulnesse of Gods workes to make vs to seeke after God. And so much the rather when we shall consider with our selues his admirable Workmāship, as is Vt Creatorem non in Coelo tantùm miramur, & Terra, Sole, Oceane, Elephantis, Camelis, Equis, Bubus, Pardis, Visis, Le­onibus, sed in minutis quo (que) animalibus, Formica, Culice, Muscis, Vermiculis, & istiosmodi genere, quorum magis scimus corpora, quàm nomina, candem (que) in tunctis veneramur solertiam: ita mens Christo dedita, aequè & in maioribus & in minoribus intenta est, sciens etiam pro ocioso verbo red­dendam esse rationem. Hier. ad Heliod. Epitaph. Nepoliani. noted by S. Hie­rom, not onely in those greater workes the Heavens and Earth, Sunne and Sea, Camels and Elephants, & so forth, [Page 99] but in the least kind of Creature that is, the Gnat, the Fly, the Flea, and such like, Tantus Artifex in modicis, Tertul. de A­nima. c. 4. p. 531 saith Tertullian, quantus & in maximis: As skilfull in working these least littles, as in the hugest things that are. Nay Pliny doth admire him more in little things then in great, in a whole Chapter to that purpose, only he misnames him & calls him Nature, but you shall haue his words at large. In bodies of any bignesse, In magnis cor­poribus, aut cer­tè maioribus, facilis officina sequaci materia fuit. In his tam parvis, at (que) tam nullis, quae ra­tio, quanta vis, quàm inextri­cabili [...] perfec­tio? Vbi tot sen­sus collocavit in Culice? & sunt alia dictu mino­ra. Sed vbi vi­sum in eo prae­tendit? vbi gu­statum applica­vit? vbi odora­tum inseruit? v­bi verò trucu­lentam illam & portione maximam vocē ingeneravit? qua subtilitate pennas adnex­uit: praelongavit pedum crura? disposuit ieiunā caucam, vti al­vum? avidum sanguinis, & po­tissimùm humani, sitim accendit? Telum verò perfodiendo tergori, quo spiculavit ingenio? At (que) vt in capaci, cum cerni non possit exilitas, ita reciproca geminavit arte, vt sodiendo acuminatum pa­riter, sorbondo (que). Fistulosum esset. Quos teredini ad perforanda robera cum sona teste dentes af­fixit? potissimum (que) è ligno cibatum fecit? Sed turrigeros Elephantorum miramur humeros, Tauro­rum (que) colla, & truces in sublime iactvs, Tigrium rapinas, Leonum iubas, cùm rerum Natura nus­quam magis, quàm in minimis tota sit. Plin. Hist. l. 11. c. 2. saith he, or at least wise in those of the greater sort, Nature had no hard peece of worke to pro­create, forme, and bring all parts to perfection, by reason that the matter whereof they be wrought, is pliable and will follow as she would haue it. But in these so little bodies (nay prickes and speckes rather then bodies indeed) how can one compre­hend the reason, the power, and the inexplicable perfection that Nature hath therein shewed? How hath she bestowed all the fiue Senses in a Gnat? & yet some there be lesse Creatures then they. But I say where hath she made the seat of the eies to see before it? where hath she set and disposed the tast? where hath she placed and inserted the Instrument and Organ of Smelling? and aboue all, where hath she dissposed that dread­full and terrible noyse that it maketh, that wonderfull great sound I say in proportion of so little a body? Can there be de­vised a thing more finely and cunningly wrought then the wings set to her body? Marke what long shanked legs aboue ordinary she hath given vnto them; see how she hath set that hungry hollow concavitie instead of a belly: and hath made the same so thirstie and greedy after blood, and mans especial­ly. Come to the weapon that it hath to pricke, pierce, & enter through the skin; how arteficially hath she pointed and sharp­ned it? And being so litle as it is (as hardly the finenes thereof [Page 100] cannot be seene) yet as if it were of bignesse and capacity an­swerable framed it she hath most cunningly for a twofold vse: to wit, most sharpe pointed, to pricke and enter: and withall, hollow like a pipe for to suck in & conveigh the blood through it. Come to the Wood-worme, what maner of teeth hath Na­ture given it, to bore holes and eat into the very heart of hard Oke? who heareth any sound that she maketh whiles she is at her worke? and yet in wood and timber, is in a manner all her feeding. We make a wonder at the monstrous & mighty shoul­ders of Elephants, able to carry turrets vpon them. We mar­vaile at the strong and stiffe necks of Buls, & to see how ter­rible they will take vp things & tosse them aloft into the aire with their hornes. We keepe a wondring at the ravening of Tygres, and the shag manes of Lions: and yet in comparison of these Insecta, that is, Creatures that haue no flesh, nor bloud, nor sinew, there is nothing wherein Nature and her whole power is more seene, neither sheweth she her might more then in the least Creatures of all. And thus, Beloued, haue you heard concerning the WORKES of God. You haue heard of the Powerfulnesse of those Workes to make vs to seeke after God. It is no small comfort that the Apostle giues vs here in this place that doubtlesse he is not far from every one of vs. I wil ende with that of Esay. 55.6. Esay, Seeke yee the Lord while he may be found [...] call yee vpō him while he is neer. For whosoever asketh, saith our Saviour, receiueth: and he that seeketh findeth, Mat. 7.8. But forasmach as there is no seeking of him (as I mean seeking now at this time) much lesse calling vpon him as he is neere vnto vs, vnlesse we be of the Church of God my next care & paines shall be to entreat Godwilling of the Church.

In the meane time, God so blesse vs, and the seed that hath beene sowne, &c.

I am come at this time according to promise to speake of the Church of God, and it is no little ioy vnto me, that I am come so soone vnto you to speake thereof. Had the distance beene so great betweene my last being here, and this time, (as it hath beene many times heretofore vpon none of the least and lightest causes) it might happyly haue given occasion to some to thinke, especially had they beene popishly affected, such as I hope none are here, that I made so long delay, & took so large a respite, in regard of a bad cause which I was to vndertake, or for I meant to fall to a Non-suit. But thanks be vnto God that hath given vs so soone this opportuni­ty, me of speaking, you of hearing, & concerning you, that I cannot say as did the Author of that Treatise, De arbore scientiae boni & mali, in S. Austens 9 Tome, Debitum cure solve [...]e sermone sed pristinos meos non inve­nio creditores. Aug. Tom. 9. p. 813. I for my parte am carefull to pay the debt of my speech, but I want my olde Creditors, and therefore now Beloved, of the CHVRCH. But soft, did I name the Church? Do I intend moreover to speake of it? And are we not all of vs then like 1. Sam. 25.37 Nabal, or like to Niobe in the Ovid. Met. l. 6 Poet,

that is, our hearts to die within vs, and we to become like to stones. Audito nomine Ecclesiae, hostis expalluit Camp. Rat. 3. saith Campian, & he spake it even of vs whom he tooke for the [Page 102] Churches enemies. Imò erubuit Campiane, Whitak. in Camp. Rat. 3. saith Whita­ker: They whome you meane, were not wanne, as you say, but it makes them rather blush, when they see so chast and holy a Matron so impiously, and insolently abused by you. Indeede they are strange Woers. Quid tibi Pi­sandrum, Poly­bum (que) Medon­ta (que) dirum, Eu­rymachi (que) avi­das, Antinoi (que) manas, At (que) ali­os referam? O­vid. Epist. Pene­lope Vlyssi. Eurymachus, Pisander, Antinous Medon, Polybus, and the rest of that whole crew of Pene­lopes woers were not halfe so boisterous. But I say with her Husband in the Senec. Troas, Act. 3. Sc. Ma­tris quidem. Poet:

I will not stand wo [...]ding it with our Adversaries, Time, & Tide, tarry no man. I come vnto my Text.

The words are the words of S. Luke, in the second chapter of the Acts, and part of the 47 verse. For the better vnder­standing whereof we will first of all speake of the Premis­ses: then of the words themselues.

The Acts of the Apostles Actus Aposto­lorum nudam quidem viden­tur sonare hi­storiam, & nas­centis Ecclesiae infantiam tex­ere: sed si nove­rimus Scriptorē eorum Lucam esse Medicum cuius laus est in Evangelio, a­nimadverteri­mus pariter om­nia verba illius animae languen­tis esse medici­nam. Hier. Prol Galeat. ad Pau­lin. saith S. Ierome, do seeme to shew vnto vs a bare & naked history, & to declare the Chur­ches infancie, but if so be we shall take notice once that the Writer thereof was Luke the Physition whose praise is in the Gospell, we shall finde that all his words are physicke and me­dicine to a sicke and feeble Soule. Indeed of all other we are most beholding to S. Luke for this his History of the in­fancie and propagation of the Church. That our Saviour would build his Church, the Evangelist S. Matthew tels vs, and he tels it in our Saviours words, who when S. Peter had confessed that he was Christ the Sonne of God: Bles­sed Mat. 16.17 saith our Saviour, art thou Simon the sonne of Ionas, for flesh and bloud hath not revealed it vnto thee, but my Father which is in Heaven. And I say also vnto thee that thou art Peter, & vpon this rocke will I build my Church, & the gates of Hell shal not overcome it, S. Marke Mark. 16.20 tels vs, how after the [Page 103] Lords ascention into Heaven, the Apostles went forth & preached every where. And how the Lord wrought with them, and confirmed the word with signes that followed. But this is all, nor doth he so much as name the Church. No, nor S. Iohn neither in his Gospel, only he tels vs Ioh. 21.15. there how our Saviour bade Simon Peter three severall times feed his Lambs, & his Sheepe, not a word how he fed them afterwards, or how the Stock did increase. True it is in his Revelation he discourseth of the Church at large. But of that Booke we may say as S, Ierome did Hier. vbi su­pra. Tot habet Sacra­menta, quot verba. It hath as many misteries, as words. And S, Denys to like effect, The matter Euseb. Hist. Eccles. l. 7. c. 24. saith he, of this Booke is farre more profound thē my wit can reach vnto, & I doubt not but almost in every sentence of it, there lyeth hiddē a cer­taine sense exceeding mysticall and marveilous. S. Luke the Evangelist deales more plainely, who though in his for­mer Treatise he doth not so much as name the Church, yet in this later he doth, and for three and twenty yeeres togi­ther declares vnto vs how it began, how it increased, how it continued in the World. In the first chapter of all then ha­ving declared to Theophylus, and in him to all vs, partlie a recapitulation of what he had intreated of before, & that by shewing generally the Subiect of his former Booke, namely our Saviours [...], his Deedes, and his Doctrine, and that in the first verse, more speciallie his Conversing with his Disciples, and Ascention into Hea­ven, and that from the second to the eleaventh verse: part­ly a Narration of the state of the primitiue Church as then it stood at that time, and a pretty good while after that, in the rest of that first chapter, and part of this second I haue in hand: he comes at length to shew the fruit of a certaine Speech S. Peter made vpon an occasion that was offered him by some of the Iewes. Now the fruit and effect was, partly Speciall, partly Generall. The speciall fruit thereof was partly in the Iewes that dwelt in Ierusalem: partly in their Adversaries that saw the wonders and signes that [Page 104] were done by the Apostles. The generall fruit thereof was partly the community of such things as the Faithful enioi­ed one with an other, as it is in the fowre and fortith, and fiue and fortith verses: partly the praises of God, & favour with the People as it is in the sixe and fortith verse: partlie Gods adding daily vnto thē such as he purposed at length to saue, as it is in the seaven and fortith verse. And of this seaven and fortith verse now at this time, & of these three points therein handled: namely Gods Addition to the Church: Gods dayly Addit [...]on to it: and Salvation of such as should be added: And the Lord added to the Church frō day to day such as should be saved. [And the Lord added to the Church.]

Being to speake of this addition, and augmentation of the Church of God, (I meane the Visible Church, for of the Church Vid. M. Hoo­ker Eccles. Pol. l. 3 §. 1. p. 126. mysticall we haue now at this time no cause to speake.) We are first of all to define what the Church of God is. Concerning the true definition, and right descrip­tion of the Church, much hath beene said by a many, and diverse and sundry are the Volumes that yet are extant to this purpose. It was well observed by the Eccles. 12.12 Preacher that there is no end in making many bookes, and much reading is a wearinesse of the flesh. Doubtlesse in making bookes of this argument, there hath beene no end as yet, and a reading over but of some of them, what a wearines would it proue to your tender yeeres? I, if you please, will saue you some labour, and as Laelius said to Cato, in behalfe of himselfe & his friend Scipio, both of them young in yeeres, Cato some fowrescore and fowre, Quartum an­num ago & oc togesimum, Tul. de Senect. Volumus sanè, nisi molestū est, Ca­to, tanquam aliquā viam longam confeceris, qua nobis quo (que) ingrediendum sit, istuc quo pervenisti, videre quale sit. We would faine know of you ô Cato as of one that hath made that long iourny, which we also are to goe, what it is you are now come to, and hold concerning this point. I for my part haue read somewhat indeed, but when I haue often­times called to minde the best of that which I haue read [Page 105] either in Protestants or Papists concerning this point, I must needes say I never met with more iudicious lines a­bout the Church, then those which our worthy Hooker hath left to all Posteritie. You shall haue them in ful mea­sure: and howsoever they may seeme long, yet remember that of Martial. E­pig. l. 2. Ep. 77. Martial, ‘Non sunt longa, quibus nihil est quod demere possis;’ Where there is not an idle word, that in no wise can be long. And ioyne vnto it that of Aug. Retract. l. 1. p. in Prolog. Austen, Absit vt multi­loquium deputetur, quando necessaria dicuntur, quantâlibet sermonum multitudine, ac prolixitate dicantur. God forbid that that should be accounted too too many words, whē necessarie things are spoken, be the speech it selfe never so long.

CHVRCH then, M. Hooker Eccles. Pol. l. 5. §. 68. p. 184. saith Reverend Hooker, is a word which Art hath devised thereby to sever and distinguish that societie of Men which professeth the true Religion, from the rest which professe it not. There haue beene in the world from the very first foundation thereof but three Religions: PAGA­NISME, which lived in the blindnesse of corrupt, and depra­ved nature; IVDAISME embracing the Law which refor­med Heathenish impietie, and taught Salvation to be looked for through one whom God in the last daies would send & ex­alt to be Lord of all; Finally CHRISTIAN BELEEFE which yeeldeth obedience to the Gospell of Iesus Christ, and acknowledgeth him the Saviour whom God did promise. See­ing then that the Church is a name which Art hath given to Professors of true Religion; as they which will define a Man are to passe by those qualities wherein one Man doth excell another, and to take only those essentiall properties, whereby a Man doth differ from Creatures of other kindes; so he that will teach what the Church is, shall never rightly performe the worke whereabout he goeth, till in matter of Religion he touch that difference which severeth the Churches Religion from theirs who are not the Church. Religion being therefore a matter partly of contemplation, partly of action, we must de­fine [Page 106] the Church which is a religious Societie by such differē ­ces as doe properly explaine the essence of such things, that is to say, by the obiect, or matter whereabout the contemplati­ons and actions of the Church are properly conversant. For so all knowledges, and all Vertues are defined. Wherevpon be­cause the only obiect which separateth ours from other Reli­gions is IESVS CHRIST, in whom none but the Church doth beleeue, and whome none but the Church doth worship, we finde that accordingly the Apostles doe every where dis­tinguish hereby the Church from Infidels, and from Iewes, ac­counting them which call vpon the name of our Lord Iesus Christ to be his Church. If we goe lower we shall but adde vn­to this, certaine casuall and variable accidents, which are not properly of the being, but make only for the happier and bet­ter being of the Church of God, either indeed, or in Mens o­pinions, and conceits. Thus for that worthy Hooker, and no whit farther then victorious Trueth marching before, himselfe like a faithfull Souldier step by step followed af­ter. So that these things thus considered, we may without more adoe define the Church in this wise: Vid. M. Hoo­kers Learned Discourse of Iu­stification, and Workes, &c. p. 13. A COM­MVNITIE OF MEN SANCTIFIED THROVGH THE PROFES­SION OF THAT TRVETH, WHICH GOD HATH TAVGHT THE WORLD BY HIS SONNE CHRIST IESVS. First where­as I say A communitie of Men, I exclude not Women from the Church. No more then doth that Creed which imme­diatly followes the Gospell, and is called Epinicium by In Epinicio quod post Aria­nos prostigatos canere coepit Ec­clesia, lumen de lumine, Deum verum de Deo­verò, &c. Eras. in 1. Cor. 7. p. 423. Erasmus, that is, a song of Triumph in regard of Victory over the Arrians) when speaking of our Saviour, it saith, Who for vs Men, and for our Salvation, came downe from Heaven. It being a ruled case in the Gal. 3.28. Apostle that there is neither Iews, nor Graecian: there is neither Bond nor Free: there is nether Male nor Female: for yee are all one in Christ Iesus. Secondly, by Sanctification, I meane with M. Hooker a separation from others not professing as they doe. O­therwise (as he observeth) true Holinesse, that is, Sanctifi­cation doth not consist in professing, but in obeying the [Page 107] trueth of Christ. Thirdly & lastly, that Trueth which God hath taught the world by his Sonne Christ Iesus, I mean that Faith which the world hath beene taught, whether by Christ himselfe at the first, or his Apostle after him. Con­cerning which Faith Tertullian speaking in a certaine Treatise, Regula, Tertullian. de Virg. Veland. p. 385. saith he, illius vna omninò est, sola immo­bilis & irreformabilis. The rule is one alone, only immo­uable and not to be framed anew. What Rule that is, he sheweth in that place by rehearsing the Articles of Be­leefe. Which Beleefe as you shall knowe hereafter is the Epitome of all that which the Church is to beleeue: & the Epitome againe of that Beleefe is that of the Apostle S ^t. Paul: 1. Tim. 3.16. God is manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receaued vp in Glory. So that the Church as I defin'd it before is, A communitie of Men sanctified, that is, separated, from all other whatsoever, through the profes­sion of this trueth. And this definition as it is Logicall, and according vnto rules of an Art but meane, so may it be compared very fitly to the Iaw-bone of that silly Beast, wherewith there were made by Iudg. 15.16. Sampson such heapes vp­on heapes. For if we must thus define a Church by that which a Church essentially is, and not by those qualities wherein one Church may excell another, what meane the Papists in general, the Iesuits in particular, the great Vid. D. D ^r Prideaux Ca­stigat. Andreae Eudaemon Io­hannis. c. 5. §. 6. p. 139. Lo­gicians of the world, and None-such of our daies, to for­get themselues so farre in defining of the Church. Let me instance in Cardinal Bellarmine, who amongst Iesuites beares the bell. Ecclesia, Bell. de Eccl. Militant. l 3. c. 2. saith he, est caetus hominum eius­dem Christianae fidei professione, & eorundem Sacramentorū communione colligatus, sub regimine legitimorum Pastorum, ac praecipite vnius Christi in terris Vicarij Romani Pontifi­cis. The Church is a Communitie of Men tyed together by the profession of the same Christian Faith, and partici­pation of the selfe same Sacraments, vnder the governe­ment of their lawfull Pastours, and specially of the onely [Page 108] Vicar of Christ on the Earth, the Bishop of Rome. Which Definition puts me in minde of that merriment in the Horat. Art. Poet. Poet,

which till some one of you english better, the rest in the meane time may content themselues with this:

Now such a Picture as that should be, such a Definition this is. It puts me in minde of Nabuchadnezzars Dan. 2.32. Image, whose Head was of Gold: his Breast and his Armes of Sil­ver, his Belly and his Thighes of Brasse, his Legs of yron, & his Feet were part of yron, and part of Clay. A community of Men, ther's the Gold: Tyed togither by the profession of the same Christian Faith, ther's the Silver: And participa­tion of the selfe same Sacraments, ther's the Brasse; and as Bellarmine vnderstandeth Sacraments it is Brasse indeed, or rather Copper: Ʋnder the government of their lawfull Pastors, their's the yron: And specially of the only Vicar of Christ on the earth the Bishop of Rome, their's party per pale, part of yron and part of clay. It puts me in minde of that of the Eccles. 10.1 Preacher, Dead flyes cause to stincke, and pu­trifie the ointment of the Apothecary: so doth a litle folly him that is in estimation for wisdome and for glory. Surely this is not a little folly in him that is in such estimation for wise­dome [Page 109] and for glory to make vs such a Definition. What? No more Church there, where the Bishop of Rome is no more? Must we participate of your Sacraments, your Pa­stors, your Pope, or shall we not else be of the Church? In­deed Iob. 12.2. saith Iob to his three friends, because that yee are the people only, wisdome must die with you. Because you for­sooth are the only Catholickes, the Pope the only Ʋicar of Christ, the Church must die with you. I will not say Belo­ved, as Ver. 3. followeth: But we haue vnderstanding as well as they, and are not inferiour vnto them. Comparisons be odi­ous. But as Campian comes vpon vs, when we speak of the mysticall Body of Christ, which is his Church too: Camp. Rat. 3. Quae Scripturae, quae sensa, qui Patres hoc penicillo depingunt Ec­clesiam? So let vs be bold to aske of Bellarmine, what Scriptures? what sense of Scriptures, which of the Fathers trow we describe the Church in this sort? The Church is tearmed by the witnesse of Iesuits themselues, doubtlesse of Senserat in Scripturis tum Propheticis, tū Apostolicis, v­bi (que) honorificam Ecclesiae fieri mentionem: vo' cari civitatem sanctam, fructi feram vineam, montem excel­sum, directam viam, columbā vnicam &c. Camp. Rat. 3. Campian, A fruitful, vinyard, a high Hill, a direct Path, the only Doue. What? & was that Vineyard then, that Hill, that Path, that Doue, when all that was first spoken, vnder the government of the Bishop of Rome, when as himselfe was not extant then, and yet the Church then was? After­wards when there was the East Church, as also the West, and the Easterne Churches for causes best knowne vnto themselues, did separate themselues from the West Church & refused the Bishop of Romes iurisdiction, came so many millions of Souls presently, & so great a part of the whole world, not to be so much as of the Church? Paulum Apo­stolum proferā, quem quoties­cun (que) lego, vide­or mihi nō ver­ba audire, sed tonitrua. Hie­ron. adversus Iovin. Apol. You O Roma­nists that heare S. Paule asking the question to the Ro­manes, nay thundring it out vnto them Rom. 14.4. Tu quis es qui iu­dicas alienum servum? Who art thou that iudgest an other mans Servant? Dare you not iudge only, but condemne, I, & damne to the pit of hell, so many millions of Gods Ser­vants, and all for they are not vnder the regiment, & rule of the Bishop of Rome?

Dare you oh you Romanists? dare you do thus, and thus? But what do I speake to them that heare not, or care not what is spoken? I returne vnto your selues.

Bellarmine you see is at a point to acknowledge no Church at all, to be a Church vnlesse forsooth it be vnder the Regiment of the Bishop of Rome. Even so is Vid. Sadeel. Oper. edit. 1593 p. 504, Col. 1. Turrian, and so are others, and therefore frame they their Definiti­on of the Church accordingly. More like a Scholler yet S ^r Thomas More, who howsoever he loved the Pope and his Supremacy no man better, ( Greater loue then this, hath no man Ioh. 15.13. saith our Saviour, when any man bestoweth his life for his friend) yet never brought either of thē into the Chur­ches definition, whether because he would not entangle the matter with two questions at once, as S ^r. Th. Moore against Tyndal. l. 5. oper. Aug. p. 615. he himselfe would make vs beleeue: or which is more likely in very deed (though he himselfe say not so much) for he saw such a definition so disagreeable to the Church when it was e­qually governed by fowre Patriarkes. He then T ^r Th. Moore Dial. l. 1 c. 21. Oper. Aug. pag. 148. defines it thus: Gods Church is a Congregation of People gathered into his Faith. And Faith saith he, is the first substantiall diffe­rence discerning christian men from heathen, as Reason is the difference dividing Man from all kinde of bruit Beasts. Mark I pray you, The first substantiall difference, and, As Reason. And why not the only substantiall difference then, if as Reason, and so should there need no more seconds to the essence of the Church, then there doth to Reason, his own instance there given, towards the definition of a Man? But thus farre yet were not much amisse, and as it is, it is farre beyond the definition of Bellarmine. But here's the spight againe that S ^r Thomas like a right Being very Englishmen, ne­ver ceasing pid­ling about their bow and shafts, when they be well, but either with shorting & pyking their Bowes, or else with new fea­thering, peecing and heading their shafts, can never haue done, vntil they be stark naugh [...]. Asch. Schoole of Shooting. l. 2. p. 41. b. Englishman not let­ting it alone while it is well, will bee still tampering more and more with it, till at length he marre all. For had he meant by Faith the Twelue Articles of the Creed onlie which are indeed the Summe of Faith, and as S. Austen [Page 111] Fidei Catho­licae fundamen­tum super quod aedificium sur­rexit Ecclesiae constructū ma­nibus Apastolo­rum & Prophe­ta [...]um. Aug. de Symb. ad Catac. Tom. 9. p. 770. speakes: The foundation of the Catholicke Faith wherevp­on the Churches frame doth arise, built by the hands of the Apostles, & also of the Prophets: we might indifferent well agree with him, & the question were neere at an end. But when he is still pidling with it, and tels vs how he meanes by Faith, that we should forsooth beleeue that Moore. Ib. p. 665. Matri­mony is a Sacrament, that the Sacrament of the Altar is the very body of Christ, that Priests may not wed Nunnes, or to speake in his owne merry phrase that Moore. Ib. p. 619. Fryar Tucke may not marrie Maide Marian: who sees not the good pale of milke he gaue vs even now, turn'd downe againe with his heeles. I perceiue that of Ieremie is too too true, Ier. 13.23. Can the blacke More change his skin? Or the Leopard his spots? S ^t Thomas hath only his Teeth white, all is els as blacke as coale. Now then having seene what the Church is by our owne definition given, and that our owne definition is by all likelyhood so much the better, for that that of our Ad­versaries is so bad, let vs now come vnto those three points I told you of at first: the first and formost whereof was, of Gods addition to the Church. And the Lord ad­ded to the Church.

How the World stood affected at that time, was inti­mated vnto you before, when I told you from M ^r Hoo­ker, of Pagnanisme, and Iudaisme, and Christian Religion. Indeed the two former Paganisme, & Iudaisme, were whē time was the two graund Religions of the world; Paga­nisme which liued in the blindnes of corrupt, & depraved nature: Iudaisme embracing the law which reformed hea­thenish impiety, and taught salvation to be looked for through the Messias that was to come. Howbeit when at the length the Messias indeede was come, and God had Gal. 4.4. sent forth his Sonne made of a Woman, and made vnder the law that hee might redeeme them which were vnder the law, and they despised him when he came, Ioh. 1.11. He came vnto his owne, and his owne received him not, then as there was long warre 2. Sam. 3.1. saith the Scripture, betweene the house [Page 112] of Saul, and the house of David, but David waxed stron­ger, and the house of Saul waxed weaker: right so was it in this case, though not by dint of Sword, as that was, yet by vertue of the Word, which is liuely Heb 4.12. saith the Apostle, & mightie in operation, and sh [...]per indeede then any [...]. Sword, and entreth through even vnto the dividing asunder of the Soule and the spirit, and of the ioints, and the marrow, and is a discerner of the thoughts, and th [...] intents of the heart. So the Apostle to the 2. Cor. 10.4 Corinthians, The weapons of our war­fare are not carnall, but mighty through God to cast dovvne holds, casting downe the imaginations, and everie high thing that is exalted against the knowledge of God, and bringing into captivitie every thought to the obedience of Christ. And thus were many of the Iewes brought into this captivity, and a many more of the Gentiles,

who had they not thus beene captivated, had never beene truely free. It was our Saviours own Ioh. 8.36. saying, If the Sonne shall make you free, yee shall be free indeed: and you knowe it is a passage in one of our dayly Prayers, Communion Booke Collect for Peace. whose service is perfect freedome. But to returne vnto my purpose.

First concerning the Iewes, how they were to be added to the Church, divers & sundry are the testimonies, which the Prophets haue to that purpose, I will content my selfe with some few. First the Prophet Esay. 44.1. Esay, Heare ô Iacob my servant, and Israel whom I haue chosen. Thus saith the Lord that made thee, and framed thee from the wombe; he will help thee. Feare not O Iacob my Servant, and thou righteous whō I haue chosen. For I will powre water vpon the thirstie, and stoods vpon the dry ground: I will powre my Spirit vpon thy seed, and my blessing vpon thy Buds. And they shall growe as among the grasse, and as the Willowes by the rivers of waters. One shall say I am the Lords: another shall be called by the name of Iacob: and another shall subscribe with his hand vn­to the Lord, and name himselfe by the name of Israel. And a­gaine [Page 113] in another Esay, 46.3. place, Heare yee me O house of Iacob, & all that remaine of the house of Israel, which are borne of me from the wombe, and brought vp of me from the birth. There­fore vnto old age I the same, even I will beare you vnto the hoary haires: I haue made you, and I will also beare you, and I will cary you, and I will deliver you. And againe in a third Esay. 51.22. place: Thus saith the Lord God, even God that pleadeth the cause of his people; Behold I haue taken out of thy hand the cup of trembling, even the dregs of the cup of my wrath: thou shalt drinke it no more. So also the Prophet Ioel: Ioel. 2.23. Be glad yee children of Sion, and reioyce in the Lord your God; for he hath giuen you the rayne of righteousnesse, and he will cause to come downe for you the rayne, even the first rayne, and the la­ter rayne in the first moneth. And the Barnes shall be full of wheat, and the Presses shall abound with wine, and oyle. And againe a little V. 27. after: Yee shall also know, that I am in the midst of Israel, and that I am the Lord your God, and none o­ther, and my people shall never be ashamed. And afterward will I powre out my spirit vpon all flesh: and your Sonnes, and your Daughters shall prophesie, your olde men shall dreame dreames, and your young men shall see visions. And also vpon the Servants, and vpon the Maids in those daies wil I powre my Spirit. All which and that which followeth there to haue beene spoken of the Iewes, witnesse S. Peter in this Chapter, at the nine & thirtieth verse. I omit sundry other places throughout the Prophets cōcerning this purpose; such as are willing to see more, I referre them to Imprinted 1612. p. 72. and 159. and 195. Vrba­nus Regius, of Christ his Sermon going to Emaus.

Secondly concerning the Gentiles (for so the Iewes call'd all the world except thēselues) the Prophesies were as many, or rather a many more then were concerning the Iewes. The Prophet Esay hath not a Chapter almost, but it entreareth more or lesse of the vocation of the Gentils: as the 2, the 9, the 11, the 18, the 42, the 45, & a many be­sides. I will content my selfe with a place or two. For what need we endeavour, Nec enim o­portet, quod so­let dici, vniuer­sum ebibere ma­re, eum quive. In discere quo­niam aqua eius falsa est. Irenaeus advers Haer. l. 2 c. 34. saith Irenaeus, to drink vp the whole [Page 114] Sea to see whether the water thereof be salt or no seeing a very fewe drops will serue the turne. First then the Pro­phet Esay Esay, 54.1. saith, Reioyce O barren that didst not beare: breake forth into ioy, and reioyce thou that didst not trauaile with child: for the desolate hath moe children, th [...]n the mar­ried wife, saith the Lord. Enlarge the place of thy tents, & let them spread out their curtaines of thy habitations: spare not, stretch out thy cords, and make fast thy stakes. For thou shalt encrease on the right hand and on the left, and thy seed shall possesse the Gentils, and dwell in the desolate Cities. And a­gaine in another Esay 42.6 place, Is it a small thing saith the Lord, that thou shouldst be my Servant to raise vp the Tribes of Ia­cob, and to restore the desolations of Israel: I will also giue thee for a light of the Gentils, that thou maist be my salvati­on vnto the end of the world. This it was that our Saviour himselfe said in the Ioh. 10.16. Gospell of S. Iohn, Other sheep I haue also which are not of this fold: them also must I bring, and they shal heare my voice; & there shal be one sheepfold, & one Shepheard. Whervpon the Apostle to the Ephesians, spea­king of the Ephesians when as they had beene Gentils, Yee were, Ephes. 2.12. saith he, at that time without Christ, and were a­liens from the Common-wealth of Israel, & were strangers from the covenant of promise, and had no hope, & were with­out God in the world. But now in Christ Iesus yee which once were farre of, are made neere by the blood of Christ. For he is our peace which hath made of both one, and hath broken the stop of the In osculum re­cipit vtrum (que) parietem de di­verso venientē Aug. de verb. Apost. Ser. 13. p. 216. partition wall, in abrogating through his flesh the hatred, that is the law of Commandements which standeth in ordinances for to make of twaine one new man in himselfe, so making peace. His conclusion Ephes. 2.19. there is, Now therefore you are no more strangers and forrainers, but Citizens with the Saints, and of the houshold of God, & are built vpon the foun­dation of the Apostles, and Prophets, Iesus Christ himselfe being the chiefe corner stone, in whom all the building cou­pled together groweth vnto an holy Temple in the Lord. And of this ranke we are, English, Irish, Dutch, Danes, French, [Page 115] Italians, & whatsoever Nations else haue put on this robe of Christianitie. Of a truth, Act. 10.34. saith S. Peter, I perceaue that God is no accepter of Persons, but in every Nation, he that feareth him and worketh righteousnesse is accepted with him. The Court of Heaven, Et de Hiero­solymis, & de Britannia ae­qualiter patet aula coelestis. Hieron. ad Pau­linum de institu­tione Monachi. saith S. Ierome, lies as open to Great Britaine, as it doth vnto Ierusalem. And againe a little before. The Earth is the Lordes, Domini est terra & pleni­tudo eius. Post­quam siccato Iudaeae vellere, vniversus orbis coelesti rore per­susus est, & multi de Orien­te & Occiden­te venientes, re­cubuerunt in si­nu Abrahae: de­siit notus esse tantùm in Iu­daea Deus, & in Israel magnum nomen eius: sed in omnem terrā exiuit sonus A­postolorum, & in fines orbis terrae verba e [...] ­rum. Hier. vbi supra. saith he, and all that therein is. After that the fleece of Iu­ry being dry, the whole world besides was wet with heavenly dew, and many comming from East and West, & rested in Abrahams bosome, the Lord left to be knowne in Iury only, and to haue his name great in Israel, but the sound of the Apostles went out into all lands, and their words into the ends of the world. Such as are desirous to see more concerning the Vocatiō of the Gentils, I referre them againe to Vrbanus Regius his excellent Printed long agoe, & againe reprinted, 1612 See it more es­pecially, p. 115. b. & p. 128. b. & p. 159. b. Treatise to this purpose englished by M ^r Hilton sometime Schoole-Master at S ^t Anthonies. And thus much of the first point, of Gods Addition to the Church: I now come to the se­cond, and third, Gods dayly addition to it, and the Salvati­on of such as should be added therevnto. I shall be verie briefe in both, and all for I haue already beene so long a­bout the First. And the Lord added to the Church from daie to day, such as should saved. [From daie to daie]

Our Saviour that said in S. Iohn's Ioh. 6 44. Gospell, of God his Father, No man can come to me, except the Father, which hath sent me, draw him, Ioh. 12.32. saith in the same Gospell of him­selfe, I, if I were lift vp from the earth, will draw all men vnto me. What this lifting vp was, he had shewed long before. As Moses, Ioh. 3.14. saith he, lift vp the Serpent in the wildernes, so must the Sonne of man be lift vp, that whosoever beleeveth in him should not perish, but haue eternal life. That our Saviour thus had beene lifted vp, that is vpon the Crosse, and after­wards lifted higher, that is, into heaven, when as S. Luke wrote these words, the Apostle S. Peter declareth partly in the fowre and twentieth, partly in the three & thirtieth [Page 116] verses of this very chapter we haue in hand. It remained now that like a load-stone he should draw the world vn­to him, and in very deed he so did. His populous inheri­tance by that drawing was promised vnto him Vid. M. Fen­tons answer to Alab. Motiues Mot. 4. p. 20. Psal. 2.8, discovered by Daniel to replenish the Earth, Dan. 2.44. survayed by Esay from the East to the West, Esay 49.12: possessed by the Apostles frō Ierusalem to the worlds end, as the effect hath declared. For, ‘ Virg. Aen. l. 1.Quae regio in terris horum non plena laboris?’ What Region? what Coast? what quarter of the World? nay what nooke did not ring of their labours? It was our Saviours commission to them, Go yee into all the world, and preach the Gospel to everie creature, Mark. 16.15, and as­much in effect by S. Paule was acknowledged to haue bin done, I thanke my God, saith he, through Iesus Christ, be­cause your faith is published throughout the whole worlde; Rom. 1.8.

Where by the way, Beloved, we are to note, that al that hath beene spoken concerning Adding to the Church, is not so to be taken, as if the Church should at once, in a­ny one age, enioy these large Dominions, no not in th [...] most flourishing age, but only in succession of times. Not at once like the Deluge Vid. M. Fen­ton vbi supra. saith a worthy Divine of our daies, covering the face of the Earth, but as the water­flowds in course, winning ground in one place, and loosing it in an other, dryed vp at Ierusalem, and Samaria, before it haue watred the ends of the earth: though in some ages full bancke, in some at a lower ebbe, specially when it is pestered with he­resies, and schismes, prophesied to come in the later daies. But thus much briefly of the second point. I come vnto the third, namely the Salvation of such as should be added to the Church. And the Lord added to the Church from daie to day such as should be saved. [Such as should be saved]

It was even Balaam's desire, that Balaam of whom S ^t Peter 2. Pet. 2.15. tels vs, how he loved the wages of vnrighteousnes, & our Saviour in the Rev. 2.14. Revelation that he taught Baalac [Page 117] to put a stumbling blocke before the children of Israel, that they should eate of things sacrificed vnto Idols, and commit fornication: it was I say even Balaams desire, that he might be saved in the life to come. Let me die the death of the righteous Moriatur ani­ma mea morte iustorum, & fi­ant novissima mea borum si­milia. Num. 23.10. saith he; and let my last end be like his. Vn­willing he was to liue the life of the Righteous, yet would he faine haue died their deaths. He knew belike the effect of that which the Preacher Eccles. 11.3. said, If the tree do fall towarde the South, or toward the North, in the place that the tree fal­leth there it shal be. Indeed the desire of immortality, M. Hookers Learned Dis­course of Iusti­fication, works &c. p. 30. saith Reverend Hooker, and of the knowledge of that whereby it may be obtained, is so naturall vnto all men, that even they who are not perswaded that they shall, do notwith­standing wish that they might know a way how to see no end of life. And because naturall meanes are not able still to resist the force of Death; there is no People in the earth so savage, which hath not devised some supernaturall helpe, or other to fly vnto for aide and succour in extremi­ties against the enemies of their liues. A longing therfore to be saved, saith he, without vnderstanding the true waie how, hath bin the cause of al the superstitiōs in the world. We, Beloved, as we may long with others, so which a ma­ny others haue not, we may (if so be we will) haue our lon­ging saved. How? By being ioined to the Church of God, and by harkning vnto such as truely shew vs the way of Salvation. Concerning whom we need not now the testi­mony of a Damsel possest with a spirit of Divination, who yet spake the truth, Act. 16.17, These men are the Servants of the most high God, which shewe vnto vs the way of salva­tion: but we haue the testimony of S. Luke himselfe, who, as I noted vnto you out of Ierom, howsoever he seemes to write a bare and naked history, yet so sets downe his words, as that they are Physicke & medicine to a sicke and feeble Soule. Now among al his words to that purpose, these no doubt of salvation by being added to the Church, are not the least to be accounted of: for this doubtlesse as it is the way, so [Page 118] there is no other way but this. And therefore we say not with No [...] habentes pro Nave Ec­clesiam, pro Gu­bernaculis Cru­cem, pro Guber­natore Christū, pro Prora Pa­trem, pro Vents, Spiritum Sanctum, pro Velo gratiam, pro Nautis Aposto­los, pro Navi­gantibus Pro­phetas, pro Mari vetus Testa­mentum & no­vum commit­tamus nos Pela­gi profundo ad perquirendam in Scripturis di­vinis margari­tam latentem. Chrys. Tom. 3. Hom. de Cruce Dominica Edit. Bas. 1547. p. 837. Edit. Pa­ris. 1556. p 757 S. Chrysostome only that the Church is a Ship, whose Tackle is the Crosse; whose Maister, our Saviour; whose Foredecke, God the Father; the Gale of Winde, the Holie Ghost; Grace, the Sailes; the Apostles, the Marriners; the Prophets, the Fraught; the Old and New Testament, the sea wherein it sailes: but a little more fully with one of our M. Gossen his Trumpet of Warre. p. F. owne, that shee is a Man of warre, and in this World a ve­ry sea of troubles, vnder saile. Whose Maister is Christ; whose Mast, his Crosse; whose sailes, his Sanctimony; whose Tackle, Patience, & Perseverance; whose Cast Peeces, the Prophets, Apostles, and Preachers; the sound of whō hath beene heard Rom 10.18. over all the whole world; whose Mariners be the Angels singing their Celeusmata, Luk. 2.14. Glory bee to God in the high heavens, and peace in earth, and towards men good wil, whose F [...]aught is, as the Soules of iust Men, of Women, and Children; so the rich Gifts, & Donations bestowed vpon Churches, and Colledges, bound vp in bags that shall never Luk. 12.33. perish, or wax old; whose Rudder, is Charity, for all the motions, and actions of the Church are 1. Cor. 13.1. wrought in loue; whose Anchor, is Heb. 6.19. Hope; whose Flag in the top of her is Faith, and the word written in it, PREMIMVR NON OPPRIMIMVR, that is, 2, Cor. 4.8. we are cast downe, but we perish not. We say againe it is the Arke of Noah, and all without this Arke what is it else, Humfred. in Camp. Rat. 3. p. 208. saith a good old Doctor and sometimes a worthy President of one of our Colledges, nifi pontus, & aer, imo aeris, & lucis, & vitae privatio, Water and Ayre, nay a depriving of vs quite both of ayre, & light, and life it selfe. Howbeit here we are to note with Reverend M. Hooker Eccles. Pol. l. 5. §. 68. p. 185. Hooker, that howsoever the privilege of the Visible Church of God, is to be here­in like the Arke of Noah, that for anything we knowe to the contrary, all without it are lost Sheepe, yet in this was the Arke of Noah privileged aboue the Church, that whereas none of the which were in the one could perish, numbers in the other are cast away, because to eternall [Page 119] life our profession is not enough. Many things exclude from the kingdome of God, although from the Church they separate not.

And thus, Beloued, haue you heard of the Church. You haue heard of Gods adding to it, of his adding to it daily, and of the Salvation of such as are added therevnto. My Lect. 1. p. 29. promise was when I shew'd you my Method, which I meant to obserue, how when I came to speake of the Church, and to shew what that was, I would distinguish her first from Paganisme, and Iudaisme, the two grand Re­ligions of the old world: secondly from Turcisme and Pa­pisme, the two smoaking firebrands of this world. It is re­quisite I now performe it, and though it be a labour of many Leaues, yet shall you see I wil absolue it not in over many Lines.

First then concerning Paganisme, you are to know that the word Pagans properly signifieth Country People, and therefore, Pers. in Satyr. Prol. said Persius of himselfe,

Semipaganus, Ioan. Britan. in Pers. p. 326. Vid. Ioan. Bap­tist. Ib. p. 329. saith an Interpreter, that is, Semirusticus, & rudis Poeta. And Pagans, saith he, comes of Pagus a Vil­lage: Pagus from the Greeke word [...], that signifieth Springs, or Fountaines by reason that about such Springs Villages commonly were first placed. You knowe how necessary water is where any dwelling is to be. And we read of the Daughter of Caleb, how when she came vnto her Father, Giue me a blessing, Iosh 15.19. Iudg. 1.15. saith she, for thou hast giuen me the South Country: giue me also Springs of water. But to returne vnto my purpose.

Pagans properly signifying Country People, when Reli­gion first of all tooke place in Cities, Paganus in common Vid. M. Hoo­ker. Eccles. Pol. l. 5 §. 80. p. 250 speech, came to be vsed for Infidels, and Vnbeleeuers, such as are vsually called the Heathen. Now the Religion of the Heathen was to worship their Gods in Stocks and in Stones, and therefore the Prophet David, As for the [Page 120] Images of the Heathen, Ps. 135.15. saith he, they are but Silver and Gold, the workes of mens hands. They haue mouthes, & speak not: eyes haue they, but they see not. They haue eares, and yet they heare not: neither is there any breath in their mouthes. They that make them are like vnto thē, & so are al they that put their trust in them. Had you taken vpon you to tell thē thereof, and what stupiditie it had beene, reasonable crea­tures as they were, to fall down before vnreasonable, nay to worship such base stuffe, Stocks and Stones, their an­swer would haue beene as S. Austen, and Arnobius relate it to vs: Non ego illum lapidem colo, nec illud simu­lachrum quod est sine sensu: nō enim Propheta vester potuit nôsse, quia ocu­los habent & nō vident, & ego nescio, quia il­lud simulachrū, nec animam ha­bet, nec videt oculis, nec audit auribus. Nō er­go illud colo, sed adoro quod vi­deo, & servio ei quem nō video. Quis est iste? Numē quoddā, inquit, in [...]isibi­le quod praesidet illi simulachro. Aug. in Ps 96. p. 748. I worship not that stone, neither that same Image that is without sense: for neither could your Prophet knowe, that they haue eyes, and see not, and I my selfe be ignorant that that Image hath no soule, nor sees with the eyes, nor heares with the eares. Wherefore I doe not worship that, but I adore what I see, and serue him whom I see not. And who, will you say, is that? A certaine invisible Power, that hath the tuition of that Image. And againe in another Videntur sibi purgatioris esse religionis qui dicunt, nec si­mulachrum, nec daemonium colo, sed per effigiem corporalem eius rei signum intutor, quam colere debeo. Aug. in Ps. 113. p. 898. place: They seeme to be of a more refin'd Religion which say, I worship ne­ther the Image, nor the Spirit, good, or bad, but by a corporall shape and similitude I behold the signe of that which I ought, and am bound to worshippe. So Ne (que) nos aera, ne (que) auri ar [...]enti (que) materias, ne (que) alias quibus signa confiunt, eas esse per se Deos, & religiosa de [...]e [...]nimus numina: sed eos in his colimus, eos (que) [...]eneramu [...], quos dedicatio infert sacra, & fabrilibus effici [...] inhabitare si­mulachris. Arnob. advers. Gentes. l. 6. p 199. Arnobius: Neither doe we worship Brasse, nor the matter of Gold or Silver, neither any other matter, wherewith images are made, doe we esteeme thē by themselues to be either Gods, or religious Oracles, but in these things we worship and reverence those, whom a sacred consecration hath thither brought, & made as it were to in­habit th [...]se images of the workeman. Now Lactantius tell [...] vs in the Churches behalfe, that she hath no Images: Non est dubium, Lactant. Divin. Instit. l. 2 c 19. saith he, quin religio nulla sit, vbicun (que) simula­chrum est. Doubtlesse there in that place is no Religion at all where ever there is an image. And Arnobius or Minu­tius [Page 121] Felix rather, to the selfe same purpose: Quod simula­chrum, Arnob. aduer. Gent. l. 8. p. 229 saith he, Deo fingam, cum, si rectè existimes, sit Dei homo ipse simulachrum? What image shall I make to re­present God thereby, since if we take it aright, Man him­selfe is God's Image? Paganisme and the Church then no better agree then Fire and Water, Heat and Cold, when they are both of them in extremitie. They were the Apo­stle S. Pauls 2. Cor. 6.15. questions, What concord hath Christ with Be­lial? or what part hath the beleeuer with the Infidel? & what agreement hath the Temple of God with Idols?

Iudaisme comes somwhat neerer, thē doth Paganisme, to the Church, in regard of that it hath beene. For if we re­spect the time past, of every Forrest of the earth, and of all the trees thereof it was the only 2. Esd. 5.23. Vineyard, and of all the lands of the world the only Pit, & of al the flowres of the ground, the only Lilly, and of all the depths of the sea, the only River, and of all builded Cities, the only Sion, and of all the sowles, the only Doue, and of all the cattle, the only Sheepe, and among all the multitude of people, the onely People: & yet now at this time, this Ʋineyard, it is destroi­ed, this Pit is filled vp, this Lilly is faded, this River is dri­ed, this Sion decayed, this Doue, this Sheepe, this People slaughtered, & they that are now left, they are Virg. Aen. l. 1 Reliquiae Danaum: the reliques and remnant of a People, whome God in time may call; it is the Apostle S. Pauls Rom. 11.23 Spero. In the meane time it may be said of them as Iacob said of Ru­ben: Gen. 49.3. Ruben mine eldest Sonne, thou art my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Thou wast light as water: thou shalt not be excellent, because thou wentest vp to thy Father's bed: thē didst thou defile my bed, thy dignitie is gone. I, as the case now standeth, we are to haue so little corespōdence with them for all they are our elder Exod. 4.22. Brethren, that the Apo­stle S. Paul Gal. 5.2. tels vs plainely, that if so be we be circumci­sed (a point they glory in, nothing more) Christ shall pro­fit vs nothing.

Turcisme is a mingle-mangle of Iudaisme, and Heresie. Mahumet their great Prophet was Act. & Mon. p. 736. Col. 2. borne in Arabia. His Father was a Syrian, or a Persian, his Mother an Ismaelite, which Ismaelites being a people of Arabia, were called then Agarens: which tearme Mahumet afterwards turned to the name of Saracēs. It is thought that Sergius a Nesto­rian was a great doer with Mahumet in contriving of his Alcoran. At length this kingdome of the Saracens began to be Act. & Mon. p. 124 Col. 2. & p. 737. Col. 1. conquered by the Turkes. Which Turkes after they had overcome them, and made their power large and mightie both in Asia and Europe, began to divide their Kingdomes and Countries amongst themselues. But whē they could not agree, but with deadly war contended for the bounds of those kingdomes and Dominions, in the meane time foure of the principall Families conquering and subduing all the rest, parted the whole Empire a­mongst themselues. And yet they also not so contented, fell to such cruell hatred, contention, warre, & slaughter, that there was no ende thereof, vntill the remnant of the ancient Turkes was vtterly rooted out. So that there are few now remaining which are Turkes indeed by birth & blood, but the state of their great Empire is vpholden by the strength and power of Souldiers, which haue beene Christians, and now are turned to Mahumets Religion. It would aske a long time to tel you of those points that are contained in their Alcoran, but it is needlesse now at this time; and therefore whosoever will see more of them, as also of their Religion, I refer them to M. Purchas his M. Purchas Pilgrim. l. 3. c. 10.11.12.13 and 14. Pil­grimage, who tells of their opinions, their religious pla­ces, their Monasteries, their Liturgy and Circumcision, their Sepulchers, Funerall rites, & Opinions touching the dead, their religious Votaries, & their Saints, their Priests and Hierarchie.

There were of the Popish W. Raynolds, W. G fford, Both Williams, and yet none of those hundred & ten Knights, all Williams, & alone Table, at Henry the Duke of Normandye's Feast in France. Montaignes Es­saies. l. 1. c. 46. Catholikes, Sonnes of Zer­viah, Simeon and Levi, Brethren in evill, the instruments of Gen. 49.5. crueltie are in their habitations, whose fingers were [Page] [Page] [Page 123] Psal. 57.5.speares, and arrowes, & their pennes sharp swordes, that would make these Turkes and vs in a maner all one; and therfore fram'd a Book whose Title forsooth was, Calvi­no-Turcismus, but they got nothing by that bargaine. For a worthy M.D. Sutcliff. Hector of ours hauing answered that Booke, e­very Chapter of it, every Leafe, prefixed another therevn­to, and to giue them an Oliver for a Rowland, or rather (as speakes our Mat. 7.2. Saviour) with what measure they meated, to measure to them againe, he on the contrary called his Tre­atise, Turco-Papismus, which for ought wee can heare of, goes vnanswered to this day. But now of Papisme.

I call Papisme all that filthinesse and corruption of Do­ctrine, which the Church of Rome, vnder the authority of the Bishop of Rome their Pope, and other factious Heads among them, hath gathered together these many yeares, and now maintaines at this day against the Ancient, A­postolicall, and truely Catholike Church of Christ. The kingdome of heaven, Mat. 13.24. saith our Saviour, is like vnto a man which sowed good seed in his field. But while men slept, there came his enemy and sowed tares among the wheat. Doubtles these Tares haue beene sowne as in a many Christiā Chur­ches, so especially in the Church of Rome; which are now growne to that head, that they haue overtopt al the other seed, & seem to beare the sway alone. For nether doth that Church now teach the Faith purely: or administer the Sa­craments sincerely, or Pray religiously, & aboue al, is Ido­latrous. For First concerning the Faith of Christ, how im­purely do they teach it? Vid. D. Ram. Thes. Angl. p. 729. Planting Superstition insteed of Religion; Pride insteed of Modestie; Doubting insteed of Trusting; a Pharisaical Vanitie insteed of Christian Pietie, that is (in a word) Vnfaithfulnesse insteed of Faith. Con­cerning the Sacraments, how haue they been increased by thē in number, impaired in vertue, depraved with errours, polluted with ceremonies? Concerning Prayers, how ir­religiously, like Parrats & Popiniayes do they pray? pray­ing likewise for the Dead who neede not their Prayers? [Page 124] and to be delivered out of Purgatory who in truth were never there. But praying vnto Creatures, yea to dombe creatures, as oyle, stones, crosses, images, that is most Ido­latrous. They that in Ieremy, Ier. 2.27. said to a Tree, Thou art my Father, & to a stone, Thou hast begotten me, were I am halfe perswaded more righteous thē these. And yet while I thus speake of them, I deny them not vtterly to be a Vid. M Hoo­kers learned Discourse of Iu­stific. Works &c p. 45. Heretiks haue iustly beene hated as branches cut of frō the Body of the true Vine, yet onely so farre forth cut of, as their Heresies haue exten­ded. M. Hoo­ker Eccl. Pol. l. [...]. §. 68. p. 185 Heretikes are not vtterly cut of from the Visible Church of Christ. If the Fathers doe any where, as oftentimes they doe, make the true Visible Church of Christ, & Heretical companies opposite, they are to be con­strued, as separating Heretikes not altogether from the company of Beleevers, but from the fellowship of sound Beleevers, Hooker Ib. l. 3 § 1. p. 130. That which separa­te [...]h vtterly, that which cutteth of cleane frō the Visible Church of Christ, is plaine Apostasie, direct denial, vtter reiectiō of the whole Christiā Faith. Hooker l. 5. § 68. p. 186. Church: I graunt the Church of Rome to bee a member of the Church, though not a sound one. I suppose, saith Acne mihi longis rationibus disputandum sit [...]s Pauli auctoricate contentos esse de­cet, qui Antichristū in Templo Dei sessurum pronuntiat. Quanquam & hoc ra [...]ionibus satis vali­dis me probasse puto, Ecclesiam licet semiruptam, imo si lubet diruptam ac deformem, aliquam ta­men man [...]re in Papatu. Calvin. Lelio Zozino Italo Ep. 104. Calvin, that in the Papacie some Church remaineth, a Church cra­zed, or if you will, broken quite in peeces, forlorne, mishapen, yet some Church. His reason is, Antichrist must fit in the Temple of God. I deny her not the name of a Church, saith Si de Christi officio, & quarenda in Christo salute agatur, quo tanquam iugulo corpori caput, Ecclesiae Christus coniungitur: sic meri­tis Hominum & Sāctorum, indulgentiarum sord bus, & infinitis blasphemiarum machinis pars haec doctrinae labefactata est, vtiam à tenui filo vita Ecclesiae penderet, eo (que) mox abrumpendo (quae su­it Antichristi in agendo sedulitas) nisi tempori Dominus qui eum compescerent, Servos suos emisis­set. Quamdiu vel tenne illud filum reliquum manes, Ecclesiae nomen non denegamus, vt nec eī qui morbo contabescit, nomen hominis quamdiu vivit. Mornaeus Tract. de Ecclesia. cap. 2. pag. 43 Vid. Ibid. p. 22. Mornay Lord of Plessie, no more then to a Man the name of a man, as long as he liueth, what sicknesse soever he hath: His reason is, Salvation in Iesus Christ which is the Necke which ioyneth the Head with the Body, Iesus Christ with the Church, is made so feeble, and weake, by Merits of men, by Merits of Saints, by Pardons, and such other wickednesse, that the life of the Church holdeth by a very little threed. So that the life of the Church holdeth then. Zanchius hath [Page] [Page] [Page 125] these words: I acknowledge the Church of Rome, even at this present daie for a Church of Christ; such a Church as Isra­el was vnder Ieroboam, yet a Church. His reason is this: Every man seeth saith he, except he willingly hoodwinke him­selfe, that as alwaies so now, the Church of Rome holdeth firmely & stedfastly the Doctrine of truth concerning Christ, and baptizeth in the name of the Father, the Sonne, and the Holy Ghost, cōfesseth & avoucheth Christ for the only redee­mer of the world, & the Iudge that shall sit vpon quicke and dead, receiving true beleevers into endlesse ioy, faithlesse and godlesse men being cast with Satan & his Angels into flames vnquenchable. I speake not this, Beloved, to court the Church of Rome, or to play the prancke of that vniust Ste­ward of whom our Saviour tels the story. Who when his Master gaue him warning to giue vp his accounts & Ste­wardship, What shall I do? Nescio que singulari Dei beneficio, hoc ad­huc boni in Ro­mana Ecclesia servari nemo non videt, nisi qui videre non vult: quod [...]i­mirùm sicut sē ­per, fic nunc eti­am constan [...] & firma in vera de Deo d [...] (que) per­sona Domini nostri Iesu Christi doctrina persi­stit: & baptizat in nomine Pa­tris, et Filii, et Spiritus Sācti: Christum (que) ag­noscit & praedi­cat pro vnico mundi Redemp­tore, futuro (que) vivorū & mor­tuorum iudice: qui veros fideles secum in aeternā vitam receptu­rus, incredulos autem & impi­os in aeternum ignem cum Di­abolo & Ange­lis eius, eiectu­rus sit: quae cau­sa est, cur Ecclesiam hanc, pro Ecclesia Christi etiamnum agnoscā: sed quali? qualis & ab Osea ali­is (que) Prophetis, Ecclesia Israelis sub Ieroboamo & deinceps fu sse describitur: nunquam enim resi­pu [...]t à suis fornicationibus. At (que) haec de Ecclesia Romana. Zanch. de Relig. Christiana. Epist. ad V­lyssem Martinengum Comitem Barchensem Oper. Tom. 8. p. Vv. ii. post. pag 451. saith he: I cannot dig & to begge I am ashamed I know what I will do, that when I am put out of the Stewardship, they may receiue me into their houses. So if Religiō should alter. I would glose with Papists betimes by holding thē of the Church: no God forbid I should once haue as much as a thought that way, but only to meete with the Harry Hot-spurs of our Age who by their vntem­perate zeale in not holding what they should, haue caused perhaps a many to doe otherwise then they woulde, haue done, even vtterly to forsake our Church, which being but of yesterdaies growth in respect of the Church of Rome, suppose that if so be they be a Church, wee by no meanes may be, vnlesse we be as they are. I, for my part would instill other gates Learning into you, and teach you to know the true difference which is betwixt them both. If once we giue Priest or Iesuit that advantage against vs, to hold them no Church at all, that is that they Luk. 16.4. [Page 126] would haue fulfaine, Tusc. Quest. l. 1. Quia diserti esse possent, si contra ista dicerent. Here are they in for a yeere and a day.

They had rather then all the Shooes in their shoppe, we would all of vs hold this Tenet. I will end with that excel­lent M. Hooker Eccles. Pol. li. 3. § 1. p. 130. passage of Reverend Hooker, worthy to be written in letters of Gold: So farre as lawfully we may, we haue held, and do hold fellowship with them. For even as the Apostle doth say of Israel, that they are in one respect ene­mies, but in another, beloved of God: In like sort with Rome we dare not communicate concerning sundry her grosse and grievous abominations, yet touching those maine parts of Christian Trueth wherein they constantly still persist, we gladly I acknow­ledge the Ro­man Church to be our Mo­ther Church, although de­filed with some infirmi­ties, as the Iewes were when they crucified Christ. His excellent MA­IESTIE in his Speech in the vpper House of the Parli­ament. March 19. 1603. acknowledge thē to be of the Fami­lie of Iesus Christ, & our harty prayer vnto God Almigh­ty is, that being conioyned so far forth with them, they may at the length (if it be his will) so yeeld to frame & reforme themselues, that no distraction remaine in any thing, but that we may all with one Heart, & one Mouth glorifie God the Father of our Lord, and Saviour, whose Church we are. The same God so blesse vs, and the seed that hath beene sowen, &c.

WHenas I acquainted you, Beloved, at the first with my maner of Me­thod I meant to obserue in this my intended course of Catechisme, I told you, that being to teach you the Feare of the Lord, that is, the worship of God, I would intreate of all that worship in the residue of my yeare. Now for that the whole Corps of Divinity compriseth principally two points, God and the Church, I told you I would intreate also of God, and of the Church. What hath beene said already con­cerning God, you haue heard in divers & sundry Lectures, as also in the last of all concerning the other point, the Church. Wherein being to shew vnto you, First, what the Church is; secondly, what shee is to Beleeue; thirdly, what to Practise: and in my last Lecture having declared what the Church is, it remaineth that I now shew vnto you, what shee is chiefly to Beleeue.

The Text I haue chosen to this purpose is in the six­teenth chapter of S ^t Marke's Gospell, the fifteenth and sixteenth verses. The words are these.

In which words is comprehended the Iustification of the Apostle's Ministry; in theirs, of all such Pastors as should succeed them to the worlds end, and consequently of our selues. So that first of all we haue in these words the effici­ent cause, & Author of it, who is our Saviour Iesus Christ. And he said vnto them. Secondly, the parts of that their Mi­nistery, as also of our owne, and they are two, Doctrine & Administration of Sacraments: Goe yee into all the world, and preach the Gospell to every Creature: there's the Do­ctrine. He that shall beleeue, and be Baptized; vnder which as Analysis Typicae Mosis Pfla­cheri S. Theol. Doct. p. 452. some are of opinion, the other Sacrament is compre­hended by way of Synecdoche, there's the Administration of Sacraments. Thirdly, we haue the Effect here, and that is two-fold, Salvation, and Damnation. The one to Belee­vers: He that shall beleeue, and be baptized, shalbe saved: the other to Vnbeleevers, But he that wil not beleeue, shalbe dā ­ned. In the Doctrine I note two points: First who they are that are to be taught: Secondly what. The Parties to be taught, Every creature, not Bruit Beasts to whom S ^t Frā ­cis is said to haue preached as it is in his D. Fulcks a­gainst the De­fence of the Cē ­sure p. 262. Legend, but Iew and Gentile, Bond and Free, and therefore a repealing of that which he said vnto them before, Mat. 10.5, Go not in­to the way of the Gentiles, and into the cities of the Samari­tanes enter yee not. Paul and Barnabas Act. 13.46. giue the reason, It was necessary that the word of God should first haue been spo­ken vnto you: but seeing you put it from you, and iudge your selues vnworthy of everlasting life, loe we turne to the Gen­tiles. That which is to be taught, is Evangeliū the Gospel, which S ^t Matthew Mat. 28.20. relateth in these words, Teaching thē to obserue all things, whatsoever I haue commanded you.

I will not now meddle either with the Efficient cause, or with the Effect, nor yet with the Persons that are to be taught; my intent and purpose is to speak of the Doctrine only they were to reach. And he said vnto them, Go yee into all the world, and preach the Gospell, &c.

The word Gospell in the Originall is [...]: and [Page 129] Evangelium, Illyr. Clau. Script. Verbo Evangelium. saith Illyricus, is a Greeke word, and signi­fies with them either a reward given to him that bringeth glad or good tydings, or a Sacrifice to the Gods in regard of those good tydings: or it signifies sometimes the good tydings it selfe. In the first signification [...] Homer. Odyss. ξ Homer vseth it. in the second O suaves Epi­stolas tuas vno tempore mihi datas duas, qui­bus [...] quae reddam ne­scio, deberi qui­dem planè fate­or. Cic. ad Artic. l. 2. Ep. 12. Tully, and [...]. Isocr. Areop. Isocrates: in the third Plut. in Pomp. Plu­tarch, and Aristoph. Plut. Aristophanes. Now of this last signification it is that it comes to be spoken, Beza Annol. in Mat. 1 v. 1. saith Beza, of that true Doctrine of Salvation, which was not invented by Men, but was brought vnto vs from Heaven. And the first that vsed this word was the Angell in S. Lukes Gospell, that appeared to the Shepheards vpō the birth of our Saviour Christ. Behold, Luk. 2.10. saith the Angell, [...], I bring you tydings of great ioy: & indeed great was the ioy, that was annexed to such tydings. She, Quae peperit & Mater & virgo est, quem peperit & in­sans & verbum est. Me [...]itò Coeli loquuti sunt, Angeli gratula­ti, Pastores lae­tati, Magi imi­tati, Reges tur­bati, arvuli coronati. Aug. de Temp. Ser. 5. p. 402. saith S. Austen, that bore, was a Mother, and a Virgin both: he that was borne, was both an Infant, and the Word. Wherefore it was not without cause that the Heavēs spake, the Angels reioyced, the Shepheards were glad, the wise men iourni­ed, Kings were troubled, Children crowned.

Now the Angel though there in that place delivered his message in this sort, Luk. 2.10. Behold, I bring you tydings of great ioy, that shall be to all the People, that is, that vnto you is borne this day in the City of David a Saviour, which is Christ the Lord: yet he implyed no doubt withall, (and so much the rather for he cals him a Saviour) al those parcels and particulars concerning the Salvation of Mankind. All which particulars it pleased, (some say, the twelue Apostles) doubtlesse Antiquity to reduce to twelue Heads, that which we commonly cal the Apostles Creed, whether the Apostles indeed themselues were the Au­thors of it at first, as Arbitror illam duodecim Artifi [...]um operatione conslatam Duodecim enim Apostolorum symbolo fides sancta concepta est, qui vel [...]t perin Artifices in vnum convenientes, clavem suo consilio conslaverunt. Ambros. Ser. 38. p. 326. Vid. Aug. de Temp. Ser. 115 & 181. some are of opinion, or for it Vid. Calv. Instit. l. 2. c. 16. §. 18. sum­marily [Page 130] containeth therein that which they deliuered or by word of mouth, or else by writing. It mattereth not much whether of these two waies we now take: howbeit it containeth the Gospells Epitome indeed, and the Gos­pell is that Doctrine which our Saviour commandeth here in this my Text, that it should be preached to every Creature; it shall be my whole care at this time to entreat of the same vnto you, and briefly as my maner is, to expli­cate vnto you each particular. First then of the Creed in generall: secondly of every part and Article thereof.

Concerning the Creed in generall it Vid D. Rain. Thes. Angl. p. 710. containeth two Parts: One of them instructeth our Faith touching God; the other touching the People of God, that is, the Church. Touching God it teacheth vs to beleeue in him who is one God in nature, distinct in three Persons; the Father, the Creator; the Sonne, the Redeemer; the Holy Ghost, the Sanctifier. Touching the People of God it teacheth vs to beleeue, that they are a Church, Holy & Catholike, which hath Communion of the Saints, to whom their Sinnes are forgiuen, whose Bodies shall be raised vp from death, and being ioyned with their Soules shall liue everlastingly. I am not ignorant how others frame their Division other­wise. Card. Bellarmine among the rest; The first part of the Creed, Bellar. Christ. Doct. Transla­ted out of Ital. by Ric. Haddock p. 58. saith he, belongeth vnto God: the second vnto the Church the Spowse of God. And as in God we beleeue, saith he, one Divinitie and three Persons: so in the Church we be­leeue that there is one only Church, and that it hath three principall graces; the first in the Soule, which is remission of sinnes, another in the Body which shall be the Resurrection of the Flesh, and the third in the Soule & Body together, which shal be life eternal. A Division I much dislike not. Howbe­it, seeing the Communion of Saints is a prerogatiue of the Church, & the Cardinall in this Division of his hath quite and cleane left it out, I for my part like the former rather, others like as they please. Thus much then of the Creed in generall, come we now to every part and parcell of it [Page 131] in particular. And first of the first word Credo. Credo, I be­leeue.

It is an vsuall custome in some of our Colledges (per­haps in all) that when the Party chosen into it comes first to be admitted, or to a Probationers place, or to a Fel­lowes, he is asked by the Party admitting him, who is the Governour or his Substitute, before the rest of the Fel­lowes present, Quid petis? What is it, that you intreat at our hands? And his answer pesently is, if to be a Probati­oner, Eleemosynam huius Domus: but if to be a Fellow, Domus huius Perpetuitatem. Some such So S. Peter (as it may be thought) allu­ding to the Questions in Baptisme. 1. Pet. 3.21 saith, The baptisme which saveth vs is not (as legall purifica­tions were) a cleansing of the flesh frō outward im­purity, but [...], an interrogatiue trial of a good consci­ence towards God M ^r Hoo­ker Ecclesiast. Polit. lib. 5. §. 63 p. 152. ceremony there was in the Primitiue Church of old when any one was cō ­verted or from Gentilisme or Iudaisme to the faith of Christ Iesus, & was to be baptised. [...], Cyril. Catech. Mystag 2. p. 519 vid. M. Perkins on the Creed p. 7 saith S. Cyril, Every of them was demanded, whether he beleeued in the name of the Father, and of the Sonne, and of the Holy Ghost. Wherevpō they eft-soones made, saith he, [...], a saving confession: meaning that forthwith they repeated this, or the like Creed. So that hereby we may perceiue in what forme this Creed was pēned, name­ly in the forme of an Answer to a Question. The Priest, or Minister askt the question in the face of the Congregati­on, and the Partie to be baptized made answere by the Creed.

Now concerning the word it selfe, Credo, I beleeue, it is as much as if he had said, that I am fully perswaded, that these things I am now saying vnto you, are true beyond all comparison, I; so true that there is no evidence in the world comparable vnto them. The greatest assurance ge­nerally with all men, M Hooker Eccles. Pol. l. 2. § 7. p. 117. saith Reverend Hooker, is that which we haue by plaine aspect, and intuitiue beholding. Where we cannot attaine vnto this, there what appeareth to be true by strong and invincible demonstration, such as wherin it is not by any way possible to be deceiued, therevnto the minde doth necessarily assent, neither is it in the choice thereof to doe o­therwise. And in case both these doe fayle, then which way [Page 132] greatest probabilitie leadeth, thether doth the minde ever­more incline. Now Scripture, saith he, with Christian men being receiued as the word of God, that for which we haue probable, yea that which we haue necessary reasō for, yea that which we see with our eyes, is not thought so sure, as that which the Scripture of God teacheth; because we hold that his speech revealeth there what himselfe seeth, & therefore the strongest proofe of all, and the most necessary assented vn­to by vs (which doe thus receiue the Scripture) is the Scrip­ture it selfe. Thus farre he. So that now we see the force of this word Credo, I beleeue. For all the sequels that followe after, being grounded on those Scriptures, which we assu­redly beleeue to be the finger (as it were) of God, and O­racles from him partly spoken by himselfe, Vid. M. Hoo­ker Eccles. Pol. l. 3. §. 8. p. 146. Reasōs to proue the Scriptures to be of God. vid Calv. Inst. l. 1. c. 7. § 4. & 5. partly dicta­ted vnto them who delivered them from him, hence it is concerning these points, that every of vs faith Credo, I be­leeue.

I, but some will say, why say we not in the plurall num­ber, Credimus, we beleeue? like as we say in the Lords Prai­er Pater noster, our Father, and Panem nostrum, our bread, and Da nobis, Giue vs &c. The cause is twofold: M Perk on the Creed, p. 24. partly for in the Primitiue Church this Creed was made to be an answer (as I told you) to a question demanded of every one in particular that was to be baptized: partly for that howsoever we are to pray one for another, & therefore to vse the plurall number, yet when we come to yeares (and so were they come who were commonly baptized in those times) we must haue a particular Faith of our owne, according to that of Hab. 2.4. Habacuk, Iustus in fide suae vivet. The iust shall liue by his faith. And as the Prophet saith Fide suâ, so saith our Saviour Fides tua, Thy faith hath made thee whole, Mat. 9.22. But thus much of the first word Credo, I beleeue, which therefore I haue beene the longer in, and handled it apart, for it is particularly to be applyed to every Article here following. And so I now come vnto those Articles, the first and formost wherof is, [Page 133] I BELEEVE IN GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH.

There are that make two Articles of this, which is the first, and say that S ^t Peter, he should say, I beleeue in God the Father Almighty, and S ^t Iohn, he should adde, Maker of Heaven, and Earth. But I rather follow them that make it but one only, and so I purpose now to intreare of it at this time.

First then where it is said, I beleeue in God the Father: Deus est Aug. de Temp. Ser. 119. saith S ^t Austen, & Pater est, Deus potestate, pa­ter bonitate. God he is, & Father both, God in power, Fa­ther in goodnesse. Of God the Father I haue spoken be­fore, as also his Omnipotency expressed here by the word Almighty, and of his making Heaven and Earth, & there­fore will I shew you now what it is to beleeue in him. To beleeue in this God is thus much in effect. M. Perk. on the Creed. p. 298. First to know and acknowledge him as he hath reveal'd himselfe in his word: Secondly, in particular to beleeue him to be my God: Thirdly, from my heart to put all my affiance in him. Concerning the phrase of speech here vsed Credo in Deū, I beleeue in God; I know it to be S. Austens note therevp­on, Credere Deo, and Credere Deum, & Credere in Deum, and of a great deale of difference betwixt them: but I am loath to commende it to you, the rather for that the He­brew as also the Greek do seeme to take it away. For howsoever these phrases I beleeue in God, I beleeue in Iesus Christ, I beleeue in the Holy Ghost, be most effectuall and cary with them great force, yet are they not so Vid. B. Iewe [...] Def. of the Apol. Part. 2. c. 1. Di­vis. 1. p. 90. [...] peculiar and speciall to God alone; nor so precisely vsed as some do imagine. And therefore is it said, Exod. 14.31. accor­ding to the Hebrew, The People beleeved in the Lord & in his servant Moses: and God himselfe said vnto Moses ac­cording to the Hebrew to, Exod. 19.9. Lo I come vnto thee in a thicke clowde, that the people may heare, [...] whiles I talke with thee: and that they may also beleeue in thee for ever. So Basil. de Spiri­tu Sanct. c. 14. S ^t Basil, [...]: They [Page 134] were baptized in Moses and beleeved in him. And Arius the great hereticke, and Euzoius in Socrat. hist. l. 1. c. 19. ex versi­one Ioan. Iacob. Grynaei. Socrates his Story (herein it should seeme according to the custome of those times) Credimus in vnam Catholicā Ecclesiam Dei, ab vna orbis terrarumora ad alteram vs (que) se porrigentem. We be­leeue in one Catholicke Church of God spreading it selfe from one end of the world vnto the other. But thus much of the first Article. The second is this: AND IN IESVS CHRIST HIS ONLY SONNE OVR LORD.

Iesus Aug. de Temp Ser. 181. saith S ^t Austen, signifies a Saviour, and he is cal­led also Christ of the Greeke word Chrisma, because that as Kings in the old time had sacred oile powred on them, so our Lord Iesus Christ, was filled and replenished with the infusion of the Holy Ghost. Indeed concerning his former name the Angell gaue it vnto him, and he giues that very reason: Thou shalt call his Name Iesus Mat. 1.21. saith he, for he shall saue his people from their sinnes. And concerning the name Christ, it is true that S ^t Iohn Ioh. 3.34. saith, that God gaue him not the Spi­rit by measure, and therefore of his fulnesse haue all we recei­ved, and grace for grace, Ioh. 1.16. But why is he called his Sonne here, I, & his only Sonne? And why is he called Lord, I, and our Lord? First he is call'd his Sonne for he is of the Father alone: not made, nor created, but begotten, I, and begotten of his Father Christi nati­vitas genuina illa & prima, ac deitatis ipsi­us propria, si­lentio colatur Imò magis co­gitationibus no­stris imperemus ne illa inquirāt, ne (que) curiosè seru tentur. Vbi enim non tempus non seculum in tercessit, non modus excogi­tatus est, non spectator adsuit, non est qui e­narret, quomodo imaginetur me­us ipsa? Quo­modo verò lin­gua ipsa mentis intelligentiae in­serniet? Sed & Pater erat & Filius na [...] est. Ne dixeris quando? sed prae­tereas hanc quaestionem. Ne inquisier is Quomodo? Impossibilis enim est respensio. Nam Quando, temporale est. Quomodo autem lapsum inducit ad corperales modos, Basil Hom. sine Conc in sanctā Christi Nativ. p. 246. before all worlds. He is therefore Aug. de Temp. Ser. 181. saith S ^t Austen, his only Sonne, because he hath no compa­rison, nor similitude with any creature. Men indeed are cal­led the Sonnes of God by grace, he alone is his Sonne begotten by nature: sine foemineo partu Aug. de Temp. Ser. 12. p. 414. saith the same S ^t Austen, vnicus Patri, sine virili complexu vnicus Matri. The only Sonne of his Father, as not borne by humane birth, the on­ly Sonne of his Mother, as not needing man's helpe. He is therefore called Lord, for that he is as S ^t Iohn Rev. 17.14. stiles him, Lord of Lords, and king of kings, and he is therefore called [Page 135] our Lord, for that we & al the chosen whē we were M ^r Perk. on the Creed p. 204. bond staues vnder Hell, Death and Condemnation, he paid the ransome of our redemption, & freed vs from the bondage of Sin & Sathan. Not with corruptible things, as 1. Pet. 1.18. speakes S ^t Peter, as silver and gold, but with his precious bloud, as of a Lambe vndefiled; and without spot. Thus the foure Beasts, and the foure and twenty Elders in the Revelation of S ^t Iohn, Thou art worthy, Rev. 5.9. say they, to take the booke, and to o­pen the seales thereof, because thou wast killed, and hast redee­med vs to God by thy bloud, out of every kinred, and tongue, and people, and nation, and hast made vs vnto our God Kings and Priests, & we shall raigne on the earth. Tu Domine; Do­mine, Aug in Psal. 139. p. 1107. saith S ^t Austen, id est, tu verissimè Domine, non qua­les Domini homines, non quales Domini qui emunt saccello, sed qualis Dominus qui emit sanguine. Lord, Lord, saith S ^t Austen that is most truely Lord, not such a Lord as Men are, not such a Lord as buyes his Vassall by the peny, but such a Lord as payes downe right his most precious bloud for him. It followeth: WHICH WAS CONCEIVED BY THE HOLY GHOST, BORNE OF THE VIRGIN MARY.

The third Article: and it compriseth the Incarnation of our Saviour, & that Incarnation is here expressed by two sundry and severall parts: Vid M ^r Per­kins on the Creed. p. 220. First his Conception, Secondly his Birth. The Conception of Christ is here set down with his efficient cause the Holy Ghost; even as the Angell said to Ioseph, Ioseph the Sonne of David, Mat 1.20. saith he, feare not to take Mary for thy wife, for that which is conceived in her is of the Holy Ghost. Which Conception S ^t Austen makes more plaine vnto vs by this Similitude. As a worme Sicut vermis calefaciente sole de puro lime formatur: sic Spiritu Sancto illustrante & sanctificante cor Virginis, caro Christi de s [...]la carne Vir­gin [...]s nulla se­mentina carnis origine operan­te concepta est. Vnde severmi comparans per Psalmistam di­cit (Ps. 22.6) Ego sum Vermis & non Homo, id est, non con­ceptus more hu­mano. Aug. De Temp. Ser. 181. saith he, through the heat of the sunne is formed and made of mud and slime alone: so the holy Ghost illightning and sanctifying the heart of the Virgin, the flesh of Christ was cōceived of the flesh alone of the Virgin without any worke or overture of Flesh by way of seed. Whervpon cōparing himselfe to a worme, I am a worme saith he, and no man, that is, not conceived af­ter the manner of men. But of the Conception we may saie [Page 136] as did S ^t Bernard: Bernard. super Missus est. Hom 4. p. 8. Col. 2. Nec potest doceri, nisi à donante; nec po­test addisci, nisi à suscipiente. Neither can it possibly be taught but by the Spirit himselfe, that so gaue himselfe, neither possibly be learnt, but by the Party that did re­ceiue him. I come vnto his Birth, concerning which we are first to note the Birth it selfe, [...]hen his Mother recorded here, Borne of the Ʋirgin Mary.

The Birth of our Saviour Christ to thē that haue Chri­an Hearts is the comfort of all comforts, and the sweetest balme and confection that ever was. Behold Luk 2.10 saith the An­gel, I bring you tidings of great ioy, that shalbe to all the Peo­ple, that is, that vnto you is borne this day in the City of Da­vid, a Saviour which is Christ the Lord. And there est­soones ioined with that Angel an Army (as it were) of o­ther Angels (for they are V. 13. stiled, Heavenly Souldiers) prai­sing God, and saying, Glorie be to God in the high Heavens, and peace in earth, and towards men goodwill. And indeede according to this sacred hymne, how were all these things fulfilled? For by reason of this his Birth, First, what Glory was given to God, nor only then at that time, but after, and ever since? Secondly, what multiplicitie of Peace in earth? Peace with God, Peace with Angels, Peace with our selues, I meane in our consciences, Peace with our E­nemies, and in a word, Peace with all the Creatures of the world besides. And indeed it was convenient such Peace should be, since this our Melchisedec was then borne, King of Salem, that is Heb 7.2. King of Peace. Thirdly, what great Good will was towards men, seeing God by this his Son's Birth was Vid. Lect. 3. p. 42. and 49. reconciled so vnto vs? But I come to the Mo­ther of Christ.

The Mother of Christ is here described by her Qualitie and by her Name. By her Qualitie, for shee was a Virgin. Ne (que) sit incredibile Aug de Temp Ser. 181. saith S ^t Austen, quod ipse natus de Vir­gine, qui Adam de Ʋirgineo pulvere, & primam mulierem potuit de costa formare. Let it not seeme incredibile to thee that he should be borne of a Virgin, who formerly was a­ble [Page 137] to frame and fashion Adam out of the Virgin dust of the Earth, and the first woman that ever was, but only of a rib. Quantulus est qui natus est Aug. Hom. 32 p. 340. saith the same S ^t Austen in an other place, sed quantus est qui de Virgine natus est? Seemes he litle vnto thee when he was, or because he was borne? I, but consider how great he was, that was borne of a Virgin. The name of the Mother of Christ is added here in this place, partly to shew that he came of the linage of David, & therefore that he was the Messias, that was pro­phecied of before: partly that as her selfe prophesied al A­ges should Luk. 1.48. call her BLESSED so her Name should be regi­stred in that Briefe, which was to haue passage over all the world. I am loath to goe besides my way, but it shall not be much amisse to relate vnto you one story concer­ning this Name. It is Montaigne his Essayes l. 1. c. 46 reported that at Poitiers in France, our Ladies Church there had this beginning. A licentious young Gallant hauing his dwelling house in that very place, whereas the Church now standeth, caused on a night a Damsell to be brought him, with whō he thought to doe, Quod Templo dicere non est, that that is not to be spoken in this place. He was no sooner about to wrap himselfe ( in illos recessus cloacarum, it is Scaligers Scaliger in Card. Exercit. 299. Num. 2. p. 891. phrase of that high Delight) but by chance asking her name, and hearing it to be Mary, was so suddainely strucke with an awfull respect to the sacred name of the VIRGIN MARY, that he not only immediatly put her away from him, but reformed the remainder of his life ever after. It had beene well we might haue heard of Her reformation too, that we might haue said, as Ovid. Met. l. 8 Ovid did,

But howsoever that was, the report was, that in conside­ration of this miracle, there was first erected a Chappell in the place where His House then stood, consecra­ted to that holy Name, and afrerwardes the faire great Church which yet continueth to this day. But I come to [Page 138] the fourth Article: SVFFERED VNDER PONTI­VS PILATE, WAS CRVCIFIED, DEAD, AND BVRIED.

The mention of Pilate here, Mentio Pila­ti ad temporis significationem, non ad personae illius pertinet dignitatē. Aug. de Temp. Ser. 181. saith S. Austen, is to signifie the time when as our Saviour suffered, it is no honour vnto him at al. And therefore the poore simple man, of whom it is M. Hooker Eccles. Pol. l. 5. § 71. p. 200. reported, that he was fully perswaded, that if Pontius Pilate had not beene a Saint, the Apostles would never haue suffered his name to stand in the Creed, was by all likelyhood one of that ranke of whom M ^r White M. Whites way to the true Church. Epist. to the Reader. Creezum zuum, &c. p. c. 2. tels vs in his Way to the Church. But to returne vnto my purpose.

We haue in these foure wordes, Suffered, Crucified, Dead, and Buried, the estate of our Saviours humiliation: namely that condition of his in which he abased himselfe even to the death of the Crosse: that by that meanes he might performe the office of a Priest in making satisfacti­on for vs to the Iustice of his Father. All this is confirmed by our Saviour himselfe; as first his sufferings, O fooles, Luk. 24.25. saith he, and slowe of heart, to beleeue all that the Prophets haue spoken! ought not Christ to haue suffered these things, & to enter into his glory? Secondly his Crucifying, As Moses, Ioh. 3.14. saith he, lift vp the Serpent in the wildernesse, so must the Sonne of man be lift vp. And againe in another Ioh. 12.32. place, I, if I were lift vp frō the earth, wil draw al mē vnto me. And the Evangelist there V. 33. addeth, Now this said he, signifying what death he should die. Thirdly, his Death, Tristis, Mat. 26.38. saith he, est anima mea vs (que) ad mortem. My soule is very heavy, even vnto the death. Fourthly his Buriall: Let her alone, Mark. 14.8. saith he, why trouble yee her? she hath wrought a good worke on me, she hath done that she could: she came aforehand to annoint my body to the burying. What? will you say? and did our Sa­viour then, did he suffer such extremities? was he Crucifi­ed? did he Die? was he at length Buried? He that was God did he suffer? nay could he suffer? could he be Crucified? could he Die, and be Buried? yes, but not as God. S. Austen doth explicate it by this similitude. A man, [Page 139] Sicut homo, verbi gratia, Philosophus non vti (que) nisi secun­dum animam dicitur, nec ideo tamen absurdè, sed congruentis­sima, & vsita­tissima loquuti­one dicimus Philosophum caesum Philosophum mortuum, Philosophum sepul­tum, cum totum secundum carnē accidat, non se­cundum illud quod est Philo­sophus; ita Chri­stus Deus, Dei filius, Dominus gloriae, & si quie [...] huiusmodi secū ­dum verbū di­citur; & tamen rectè dicitur Deus crucifixus, cum hoc cum se­cundum carnē passum esse, non secundum illud quo Dominus gloriae est, non habeatur incer­tum. Aug. Epist. 10 [...] p. 295. saith he, is not called a Philosopher, but with corespondence to his soule, and yet we say most vsually a Philosopher is bea­ten, a Philosopher is dead, a Philosopher is buried, when as al this happens to him in regard of his Body onely, not as he is a Philosopher: so Christ who is God is called the Sonne of God and the Lord of glory, and by some other titles besides such as belong vnto him as he is the Word, and yet we truely say that God is crucified, whē it is certaine he so was according to the flesh, not as he is Lord of glory. It followeth, HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAINE FROM THE DEAD.

I am not ignorant that this particle, He descended into Hell, is annexed by Some to the Article that went before, as if it were part of the estate of our Saviours humiliation. And Vrsin. Caetec. Angl. Edit. 1611. p. 509. they make this Hell to be the vnspeakeable distres­ses, torments, and terrors of his soule, into which he was plunged both before, and then especially when he hanged on the Crosse, & much even in these late daies hath beene written of this argument to and fro. I must needs say that in this point, I differ from them who were dearer to me in their life time then ever Plato was to Aristotle. True it is that all that which those Articles haue concerning this point wherevnto we do all The Articles agreed vpō by the Archbishops & Bishops in the yeare 1562. & confirmed againe 1571. subscribe, is only this: As Christ dyed for vs, and was buryed, so also it is to be beleeved that he went downe into Hell. But forasmuch as by the wor­thy Prelates of our Church that point is a little more ex­planed vnto vs, I would wish you to take them for your Pilots in this case. I wil shew you their words briefly, you may haue recourse vnto them when you please. As Christ in his body, saith Reverend M. Eius ad infe­ros descensus quam habet sententiam? A. Quòd Christus, vt corpore in terrae viscera, ita anima à cor­pore separata ad inferos descēdit, parite [...] (que) mortis tius vis ad mo [...]tuos inferos (que) adeo ipsos vs (que) eo per­manavit, vt & animae incredulorum tristissimae, ipsorum (que) incredulitati maximè debitae condemna­tionis sensum perciperent, ipse (que) Satanas inferorum princeps tyrannidis suae, & tenebrarum potentiā omnem afflictam, profligatā, & ruina opppressam esse animadverteret: è contraria verò parte mor­tui, qui vivi Christo confidebant, redemptionis suae opus iam perfectum esse perspicerent, eius (que) vim & effectum sē tientes, dulcissi­mo perpetuo (que) solatio frueren­tur. Alex. Now el. Christ. Pietat prima Institutio edit. 1386. Vid. M D. Field of the Church l 5. c 19. pag. 72. where he shews the endes of Christs descent moe perspicu­ously, namely, to fasten condem­natiō to the Di­vell & his An­gels, to triumph over the Princi­palities of dark­nesse: to secure vs from being surprised by thē, & to prevent our comming thither. Nowel, descended into the bow­els [Page 140] of the earth which was his Graue, so in his Soule severed from the Body, he descended into Hell. The ends of Christs descent he maketh to be three. And withall saith he, (that is, togither with his Soule) the vertue & force of his Death so pierced to the dead, and even to Hell it selfe; that first the soules of the vnbeleeving felt their most painefull and iust damnatiō for infidelity: Secondly, Sathan himselfe the Prince of Hell, felt that all the power of his tyranny and darknesse was weakned, vanquished, and falne to ruine: Thirdly, the dead, who while they liued, beleeued in Christ, vnderstood that the worke of their redemptiō was now finished, and perceived the effect and strength there­of, with most sweet and assured comfort. Here is as much saith that worthy B. Bilsons Sur­vey of Christs sufferings for Mans redemp­tion. p. 677. PRELATE of ours, who wrote so much in defence of this Article, as I desire, grant this, saith he to his Adversary, and I vrge you no farther. Now that Christ after death descended into Hell, is a point that all the Fa­thers so taught with one breath, that S ^t Austen is bold to say, Aug. Ep. 99. Quis nisi infidelis negaverit fuisse apud inferos Chri­stum? Who but an Infidel wil deny that Christ was in Hel? That a many of the ancient Creeds wanted this particle, is no iust exceptiō against it, for they want also divers other of the Articles besides, that are in the Apostles Creed. I might instance in the Vid. B. Bilson of the full redempt. of Man­kind. p. 415. Councell of Nice, the Councell of Constantinople, the Councell of Ephesus, but I hasten to that which followeth here, our Saviours Resurrection.

Concerning his Resurrection I say, as did S ^t Austen, Si credidisti de Christo quod de­decoris est, crede quod gloriae est. Si credidisti quod mortis est, crede quod vitae est. Aug de Temp. Ser. 181. If concerning Christ thou hast beleeved that which is a re­proach vnto him, in any wise beleeue that which appertaineth to his glory. If thou hast beleeved that that doth concerne his Death, beleeue that also that doth concerne his life. Indeede this is a point proper and peculiar to vs Christians. That he Suffered, and was Crucified, and Dead, and Buried, the Iewes will beleeue so much. Mat. 28.12. They gathered them togither with the Elders, and tooke counsell and gaue large mony vnto [Page 141] the Souldiers, saying, say his Disciples came by night, & stole him away while we slept. But that the third day he roase a­gaine, or that he roase againe at all, nor Iew, nor Gentile, nor any will beleeue, that is not first become a Christian. Besides that vpon this point al our Religion doth depend. For if so be Christ 1. Cor. 15.14 saith the Apostle, be not risen, then is our preaching vaine, and your faith is also vaine. And we are found also false witnesses of God. Grievous consequences no doubt, and yet the Apostle goeth on. If Christ V. 17. saith he be not raised, your faith is vaine: ye are yet in your sins. And so they which are asleepe in Christ are perished. More grie­vous consequences then the former. They concerned the living only, these the living and the Dead. But will you see the Superlatiue, that that toucheth vs that are liuing nee­rest of al? V. 19. If in this life only we haue hope in Christ, we are of all mē the most miserable. You know what Tully saith in his Paradoxes concerning Fooles, Omnes stultos insanire, and Stultos omnes, servos. Surely it were happy with vs Christi­ans that we were such Fooles, but if Christ were not risen we should be worse far, Franticke fooles, & Slaues should be farre aboue vs, we, poore we, should be of all men the most miserable. But they were our Saviours owne words, Ioh. 2.19. Destroy this Temple, and in three daies I will raise it vp a­gaine. They destroied it, & according to promise he raisd it vp againe in three daies, and did withall what after fol­loweth: HE ASCENDED INTO HEAVEN, AND SITTETH AT THE RIGHT HAND OF GOD THE FATHER AL­MIGHTIE.

It is the sixt Article, and specifieth farther to vs our Sa­viours exaltation into glory. He ascended into Heaven Aug. de Tēp. Ser. 181. saith S ^t Austen, that is, the condition of our nature which he tooke by being borne of a woman, he placed aboue the Hea­vens at the right hand of God his Father. The causes of his Ascending were diverse: as first of all to lead Ephes. 4.8. captivity captiue that is Sin, & Sathan, and Death, and the 1. Cor. 15.55 Graue. These they were that captivated vs, these they are that are [Page 142] led Captiues by our Saviour. Secondly, to giue Ephes. 4.8. 1. Cor. 12.29. gifts and graces vnto men, the gift of prophesying, the gift of tea­ching, the gift of doing miracles, the gift of healing. Thirdly, to prepare a place for all that should beleeue in him. Ioh. 14.2. In my Fathers house are many dwelling places: if it were not so I would haue told you, I go to prepare a place for you. Fourthly, to send the Comforter downe vnto his Church. Ioh. 16.7. It is ex­pedient for you that I go away: for if I go not away the Com­forter will not come vnto you, but if I depart, I, will send him vnto you. Lastly, to Heb. 9.24. appeare in the sight of God for vs, I, to intercede for vs. Who Rom. 8.34. saith the Apostle, shall lay any thing to the charge of Gods chosen? It is God that iustifieth. Who shall cōdemne? It is Christ which is dead. Yea or rather which is risen againe, who is also at the right hand of God, and ma­keth request also for vs. So the Apostle S ^t Iohn, 1. Ioh. 2.1. We haue an Advocate with the Father Iesus Christ, the Iust: & how he offers there our Praiers to God he shewes in his Reve­lation, Rev. 8.3. Then saith S ^t Iohn, another Angel came, & stood before the Altar, having a golden censer, and much o­dours was givē vnto him that he should offer with the praiers of all Saints vpon the golden altar, which is before the throne. Now that this Angel was our Saviour, M ^r D. Rainolds proveth at large, in his 62. Lecture, p. 695.

Concerning his sitting at Gods right hand you are to re­member what you haue heard Vid. Lect. 2. p. 35. before concerning such Parts of a Body, as the Scriptures assigne to God. Tertulli­an hath an excellent passage to this purpose: which ma­keth Ex hoc loco Tertulliani luce meridianâ cla­rius est non fe­cisse Deum cor­poreum, quem illi (benigniùs tamen) errorem impingit D. Au­gustinus c. 86. l 1. de Haeresib. B. Rhenanus in hunc locū Ter­tul. some to wonder, why S ^t Austen should lay to his charge that errour of making God to be corporeall. His words be these: Efficaciae divinae per membra monstrantur and so forth. Efficaciae di­vinae per mem­bra monstran­tur: non habilus Dei, nec corpo­ralia lineamen­ta ponuntur. Nā & cum Oculi describuntur, quod omnia vi­deant exprimi­tur: & quando Auris, quòd omnes audiat, pro­ponitur. Et cum Digitus significantia quaedam voluntatis aperitur; et cum Nares, precum quasiodorum perceptio ostenditur; et cum Manus, quòd creaturae sit omnis autor probatur. Et quando Brachium, quòd nulla natura contra robur ipsius repugnare possit, edicitur. Et quando Pedes, quodimpleat omnia, nec sit quicquam vbi non sit Deus, explicatur. Ne (que) enim sunt ei aut membra, aut membrorum offi­cia necessaria, ad cuius solum etiam tacitum arbitrium & serviunt & adsunt omnia, Cur enim re­quirat Oculos, qui Lux est? aut cur quaerat Pedes, qui vbi (que) est? aut cur ingredi velit, cum non sit quo extrase progre­di possit? aut cur Manus expetat, cuius ad omnia instituenda ar­tifex est & si­lexs voluntas? nec Auribus e­get, qui etiam tacitas novit voluntates. Aut propter quam causam linguam quaerat, cui co­gitare iussisse est? &c. Tertul. de Trin. p. 497. Vid. Eund. ad­vers. Marcion. l. 2 p. 157. Divine vertue, strength and efficacie are de­clared [Page 143] to vs by these Members, not the feature & fashion of God, nor yet his corporeall lineaments. For when his EIES are described, it is meant that he seeth all: when his EARE, that he heareth all. When his FINGER, the meaning of his will is manifested to vs: by his NOSTRILS is meant the receiving of our praiers as of so many sweet smels. By his HANDS that he is the Maker of every creature whatso­ever. By his ARME, that no strength can possibly withstād his Power. By his FEET, that he filleth all things, and that there is no place where this Divine Maiesty is not. Much more he hath to that purpose which I here omit for brevities sake. So that concerning Gods Right Hand here the Truth indeed is that God is a Spirit, & hath nor Right hand nor left. Behold my hands and my feet Luk. 24.39. saith our Sa­viour, for it is I my selfe: handle me and see, for a Spirit hath not flesh and bones, as yee see me haue. The words then are metaphoricall, and are taken from Kings and earthly Po­tentates whose vsuall custome is to place such on their right hands as they purpose extraordinarily to advance. So did king Solomon his Mother, 1. King. 2.19. and David prophecying of the Church, Kings Daughters Ps. 45.10. saith he, were among thy honourable women: vpon thy right hand did stand the Queene in a vesture of gold wrought about with di­verse colours. The meaning then of these words, And sit­teth on the right hand of God the Father Almighty is: that our Saviour Christ God and Man after his Ascension into heavē, is advanced to such an estate, as that he hath there­in fulnesse both of glory, and power, and Maiesty, and au­thority in the presence of God his Father, & of all the holy Angels and Saints in Heaven. It followeth: FROM THENCE HE SHALL COME TO IVDGE THE QVICKE AND THE DEAD.

The last point in this Creed that we are to beleeue cō ­cerning our Saviour: and it is as touching the last Iudge­ment. And it is thus much in effect: that Christ shall come in the clowds of heaven with exceeding great glory, and vnspeakable Maiestie waited on and accompanied with [Page 144] Legions of holy Angels. And at the horrible sound, and dreadfull blast of Trumpet, all the dead that haue lived frō the creation of the world to that day, shal rise againe with their Soules and Bodies whole and perfect, and shall ap­peare before his Throne, to be iudged, every one for him­selfe, to giue account of their life, which shal be examined by the righteous and severe Iudge according to truth. All this, Totum hoc quod vocatur humanū genus, omnis ista Mas­sa mortalitatis, ventura est ad libram, appen­dentur ibi opera hominum. Aug. in Ps. 72. p. 548 saith S. Austen, which we call Mankind, this whole Masse of Mortalitie, must hereafter come to triall, it must come vnto the Balance, there the workes of Men shall be weighed every of them. And whereas there were in his time such as S ^t Peter speakes of, 2. Pet. 3.4. Where is the promise of his comming? (God grant they be not in ours) he endea­vours in a many his Sermons to beat this point of Beleefe into them, the effect whereof is this: Of all the De omnibus rebus quae in Scripturis di­vinis promissa sunt, vna tan­tūmodo reman­sit. Deus autem qui nobis in tā ­tis rebus verum dixit, in vna nes fallit? &c. Aug. de verb. Dom. Ser. 20. p. 62. Vid Eund De verb. Dom. Ser. 31. p 84, & de Temp. Ser. 109. p 600. & De Temp Ser. 245. p. 810. promises that God hath made vs in holy Scripture, one only is be­hind, and God that hath beene so faithfull in all the rest, wil he faile vs in this one? I cānot relate the rest vnto you, I haue farre to goe. Howbeit before I goe from this point concerning Iudgement to come, a question here ariseth about the Quicke and Dead. For since it is appointed vn­to men that they shall once dye (as Heb. 9.27. speakes the Apostle) and after that commeth Iudgement, how comes it to be said in the Creed here, that Some shal be Quick, that is, aliue? The same Apostle in 1. Cor. 15.51 1. Thess. 4.17. other places resolues vs of this doubt, who teacheth, that they which then shall remaine aliue, shal suddainely be changed and made a new; so that the corruption of their Bodies being taken away, & mor­talitie remoued, they shall put on immortalitie. Now to them this change shal be insteed of death, inasmuch as the ending of a corrupt nature shall be the beginning of a na­ture that shall be incorruptible. It followeth, I BELEEVE IN THE HOLY GHOST.

Of the Holy Ghost I haue spoken Vid. Lect. 3. p. 49. and 54. before, and how he is the third Person in Trinitie, and why he is called Holy Ghost, that is, Holy Spirit, seeing the Father and the Son [Page 145] are Holy both, and both of them are Spirits. That which cōcerning this third Person is thus briefly delivered here, was more largely declared afterwardes to the whole Church of God in the Creed of Athanasius, as also in an­other Creed in the Synod of Vid. M. Hoo­ker Eccles. Pol. l. 5. §. 42. p. 86. Constantinople, and which in the Booke of Common Prayer followeth immediatly the Gospell. The particulars concerning the Holy Spirit in Athanasius his Creed are these: First that there is one Person of the Father, another of the Sonne, and another of the Holy Ghost; but the Godhead of the Father, of the Sonne, and of the Holy Ghost is all one, the glory equall, the Maiestie coeternall. Secondly, that such as the Father is, such is the Sonne, and such is the Holy Ghost, namely vncreate, incomprehensible, and eternall, & yet not three eternalls, but one, not three incomprehensibles, but one, not three vncreated, but one. Thirdly that as the Father, & the Sonne are both Almightie, both God, both Lord; so likewise the Holy Ghost, & yet not three Almighties but one, nor three Gods but one, nor three Lordes but one. Fourthly that the Holy Ghost is of the Father, and of the Sonne, neither made, nor created, nor begotten, but pro­ceeding. Lastly, that there is one Holy Ghost, not three Holy Ghosts, and that in this Trinitie none is afore, or af­ter other, none is greater or lesser then another; but the whole three Persons be coeternall together and coequal. That which was declared in the Councel of Constantino­ple was this: I beleeue in the Holy Ghost, the Lord & giver of life, who proceedeth from the Father and the Sonne, who with the Father and the Sonne together is worshipped & glo­rified, who spake by the Prophets. And thus much of the first part of the Creed instructing our Faith concerning GOD. Now as touching the other Part concerning the PEOPLE OF GOD, that is, his CHVRCH; the first whereof is this, THE HOLY CATHOLIKE CHVRCH.

When I spake vnto you the last time of the Visible Church of Christ, Lect. 6. p. 104. I told you that of his Mysticall Church [Page 146] we had then no cause to speake. Irenaeus advers. haer. l. 4. c. 18. & l. 5. c. 13. Clem. Strom. l. 7 Greg. Moral. l. 28. c. 9. Ambros. in Ep. ad Ephes. c. 3. Bernard. in Cant. Ser. 78. Aug. de Civ. Dei l. 11. c. 1. & l. 15. c. 1. & de Catech. Rud. c. 20. & de Bap­tism. cont. Do­nat. l. 5. c. 27. No more indeed we had, for we were then to speake of the Visible only, such as the Christians in those times, and we in these are to ioyne our selues vnto. Howbeit now we are to speake of the Church Mysticall or Invisible, forasmuch as the Holy Catholike Church here mentioned, is that Mysticall Body of Christ. The Church then in this sense is taken for the whole com­pany of Gods Elect, and that by the testimony of these six Fathers Irenaeus, Clemens Alexandrinus, S ^t Gregory, S ^t Ambrose, S ^t Bernard, and S ^t Austen. I spare to quote their words; you shal see them, with much more to this purpose in D. Rainolds D Rainoldi sex Thes. de Script. & Eccles. Thes. 4. §. 25. p. 117. Edit. 1602. Theses concerning the Church. In this re­spect it is tearmed of vs, a Body Mysticall. A Body, because it containeth a huge multitude not from Abel to Zacha­rias only, Mat. 23.35. but from Abel to the last man that ever shall be saved. Mysticall, for that the mystery of their coniunction is remooued altogether from sense; for albeit their naturall Persons be visible to the world, yet discerne we not whereby they are infallibly of that Body. And this is the Catholike Church here meant in this place. Where­vnto since the Mother Church of Rome, like the Mother Frog in the Horat. Serm. l. 2. Sal. 3. Poet, that she may be as big as She, puffes vp her selfe so much,

would, some of her litle Frog-lings would put her in mind of that which followeth,

For to say the very Truth the name Catholicke (as they meane it) doth not appertaine to this, or that Church, but to the Church Ʋniversall, continued through all Nations, Ages, and Provinces, from Adam vnto vs and our Posteri­ty: as the Catech. Trid. in expos. Symb. Vid. D. Raynol, Thes. p. 30. Edit 1602. Councell of Trent in their Catechisme, and the Andrad. De­fens. Fid. Trid. l. 2. Pet. à Soto cont. Confess. Wirtenb. c. de Eccles. Al there cited by M. D ^r Rayn. in his Thes. in Engl. p. 673. Expounders of the Councell Andradius, & Petrus à Soto [Page 147] (such is the force of Trueth) do plainely confesse. But thus much of the CHVRCH. Come we now to those Preroga­tiues, which this Church partly hath, partly is to haue hereafter, and they in this Creed are named Vid. D. Rain. Thes. p. 131. Edit. 1602. Fowre, two in this life, and two in the life to come. The Communi­on of Saints, The forgiuenesse of sinnes, there's the former two: The Resurrection of the Body, and The life everlasting, there's the two later. First of the two former which make the Tenth Article, THE COMMVNION OF SAINTS, THE FOR­GIVENES OF SINNES. [The Communion of Saints]

The word Saints so oftē vsed throughout the New Te­stament, as well for the living as the Dead, as Rom. 1.7. To all you that be at Rome beloved of God, called to be Saints: & 1. Cor. 1.2. Vnto the Church of God which is at Corinth, to them that are sanctified in Christ Iesus, Saints by calling: & Philip. 1.1. To al the Saints of Christ Iesus which are at Phi­lippi, &c: wil intimate sufficiently to vs, what Communion of Saints here is meant. For since a Communion doth signi­fie to vs that fellowship, concord, part, & agreement, whē diverse ioine and partake togither in one thing, as, 2. Cor. 6.14, What fellowship hath righteousnesse with vnrighteous­nes? and what communion hath light with darknes? and what concord hath Christ with Belial? Or what part hath the be­leever with the Infidel? and what agreement hath the Temple of God with Idols? Forasmuch I say as Communion here sig­nifieth this fellowship, this concord, this partaking, this agreement, and God hath had thē that worship him pure­ly and sincerely, tum doctrinâ, tum moribus, in al Countries & places, & in al Times & Ages, what doth it signifie but that these All, though so much severed in time and place, in regard they are knit togither to one and the selfe same Body, whereof Christ is the Head, haue both Communion with Christ the Head, as also with one an other. Of their Cōmunion with Christ, the Apostle S ^t Paul tels vs, 1. Cor. 1.30. and againe to the Ephesians, Ephes. 5.30. Of their Communion with one an other, as also with Christ the [Page 148] Head, the Apostle S ^t Iohn, 1. Ioh. 1.4. That which was from the beginning, saith he, which we haue heard, which we haue seene with our eies, which we haue looked vpon, and our hands haue handled of the word of life; that I say, which we haue seene and heard, declare we vnto you, that ye may also haue fellowship with vs, & that our fellowship also may be with the Father, & with his Sonne Iesus Christ. So that it may seeme by these places & the like (as touching one an other) that they all of them haue a communion in Spirit, a communiō in Faith, a communion in Sacraments, a communion in Prayers, a communion in Loue, a communion in Concord, a communion in Vnity with one an other, not perhaps in that perfection while here they liue in this world (as were indeed to be wished) howbeit that which is now wanting shal doubles hereafter be supplyed. Paul & Barnabas that were so Act. 15.39. stirred, that they departed asunder, are now good Friends in Heaven, where wel they may wonder at one an other for their former falling out. But I come to the secōd Prerogatiue.

The second Prerogatiue I told you of, was the Forgiue­nesse of sins, & this as it is the Churches in generall, so is it each ones in particular that doth belong to this Church. Vbi peccatum [...]. Chrys. ad Pop Antioch Hom. 5. saith S ^t Chrysostome, ibi procella: where sin is, there's a storme. And therfore Hesiodus correcteth Pla­toes speech, who said that Punishment doth succeed sin, & followeth it at heeles, he affirmes that Punishment is rather borne at the selfe same instant. And indeed S. Austen hath an excellēt saying that matcheth both speeches togither; Montaignes Essaies. l. 2. c. 5, Peccatum quod inultum videtur Aug. Tom. 4. de Continent. p. 995. saith he, habet pedissequā poenam suam, vt nemo de admisso nisi aut amaritudine doleat, aut coecitate non doleat. Sinne which seemes vnpunished hath a punishment that waits vpon it, so that there is no man that doth commit sinne but he weeps bitterly for it, and thats a punishment, or he cares not, & that's his blind­nesse, and thats a greater punishment. But most significant is that of God himselfe vnto Cain, If thou doe well Gen. 4.7. saith [Page 149] he, shalt thou not be accepted and if thou doest not well, sinne lyeth at the doore. Peccatum Tre [...]el. in buns locum. saith Tremellius, id est, poenae peccati, sinne, that is, the punishment of sin: & if that lie so neere as at our very doores, you know how oftētimes in a day it is like to haue vs by the throat. And doubtlesse so it would, were it not for Forgiuenes here. Not a day goes o­ver our head but every minute thereof we sinne, & yet as­king forgiuenes, and not asking it, we are oftentimes for­given to. There is one remission of sinnes Remissio pec­catorum vna est quae semel datur in sancto baptismate, ali [...] quae quamdi [...] vivimus hic datur in Domi­nica Oratione Aug. Hom. 4 [...]. p. 362. saith S ^t Austen, that is given vs at once in holy Baptisme: there is an other that as long as we liue here is given vs in the Lords Praier; meaning when as we say it either at home or elsewhere. Mergimur Aug. Confess. l. 13. c. 7. p. 156. saith he, & emergimus. We are many times plunged over head and eares, and yet we get out againe. And whensoever we are broken and bruised, and we are full of soares for sinne, our heavenly Physition is omnipo­tent, he can so cunningly cure vs, as that he will not leaue a skarre behinde. They are Medicus no­ster omnipotens est, & sic consu­cvit plagas no­stras curare vt nec cicatricum vestigium post ipsius medica­mina remancat. Aug. de Temp. Ser. 1. p. 388. S ^t Austens owne words. I should here discourse vnto you how the Father, Sonne, & Holy Ghost do worke this forgiuenes in vs, sometimes im­mediatly by themselues, sometimes by the Service & Mini­stery of Man; as first of the Apostles, and afterwards of all such as haue beene their Successors ever since, but it is e­nough our Saviour Ioh. 20.23. said, whosoever's sins yee remit, they are remitted vnto them, and Mat. 28.20. lo, I am with you alway, vn­till the end of the world. But I come to the eleaventh Ar­ticle, The resurrection of the Body, that which In nulla re sic contradicitur fidei Christianae, quàm in resur­rectione carnis. Aug. in Ps. 88. p. 678. S. Austen tells vs is most contradicted of al others, THE RESVRREC­TION OF THE BODY.

The same day, Mat. 22 23. saith S ^t Mathew, the Sadduces came to our Saviour which say that there is no resurrection. And Tertullian speaking of some of the Heretikes of his time Saturnus, Basilides, Valentinus and the like, Nunc, Tertul. de Re­surrect. p. 2 [...]. saith he, ad alios Sadducaeos praeparamur, partiarios sententiae illo­rum. Ita dimidiam agnoscunt resurrectionem, solius scilicet Animae, aspernati carnem, sicut & ipsum Dominum carnis. [Page 150] We are now in these daies to make head against other Sadduces, that are copartners with the former. For they graunt the Resurrection by halfes, namely the resurrecti­on of the Soule alone, despysing the Flesh, as they doe in very deed even him that is Lord therof. Howbeit we that are true Christians must not thus misbeleeue. We must be­leeue of the Body also, as well as of the Soule; & so much the rather for the Apostle S. Paul hath such excellent pas­sages concerning that. To him that saith, How are the dead raysed vp? and with what body come they forth? O foole, 1. Cor. 15.36 saith he, that which thou sowest is not quickned ex­cept it dye. And that which thou sowest, thou sowest not that body that shal be, but bare corne as it falleth, of wheat, or some other graine. But God giveth it a body at his pleasure, even to every seed his owne body. So also is the resurrection of the dead, V. 42. saith he. The body is sowne in corruption, and is raised in incorruption. It is sowne in dishonour, and is raised in glo­ry: it is sowne in weaknesse, and is raised in power. It is sowne a naturall body, and is raysed a spirituall body. And V. 53. againe, This corruptible, must put on incorruption: and this mortall must put on immortalitie. So when this corruptible hath put on incorruption, and this mortall hath put on immortalitie, then shall be brought to passe the saying that is writtē, Death is swallowed vp into victory. So that our very Bodies (you see) shall rise againe, & therefore was it said in the Vrsin. Catech. Angl. Edit. 1611 p. 628. Afri­can Churches, Resurrectionem huius carnis, I beleeue the resurrection of this flesh, that is, a recollecting and gathe­ring of the same matter, whereof our body was first com­posed, and which after our death was scattered, and seve­red into all the Elements: Nec in bestias, saith Tertul. de A­nim c. 15 p. 552 Tertullian, sed in sua corpora revertentibus animabus, Our Soules re­turning not into the Bodies of Beasts, as some were of o­pinion, but into their own Bodies. S ^t Ambrose giues the reason, why the Bodies should thus rise. For this, Haec est series & causa iustitiae vt quoniā Cor­poris, Animi (que) communis est actus, quae Ani­mus cogitavit corpus afficit, v­trum (que) in iudi­cium veniat, v­trum (que) aut paenae dedatur, aut gloriae reserve­tur. Ambros. ser. 3. de Fide Resurrect. p. 44. saith he, is the order and cause of Iustice, that because the actions of the Body and Soule are common to both, the Body executing [Page 151] that which the Soule decreed, both of them should likewise come vnto iudgement, both of them be either delivered vp to perpetuall punishment, or both reserved to eternall glory. And so I come to that glory, AND LYFE EVERLASTING.

This Article, Vrsin. Catech Angl. edit. 1611 p. 633. saith Ʋrsinus is placed last, partly for it is fulfilled perfectly after the rest: partly for it is the effect of all the other that went before. For in no wise must we forget that parcell of my Text, He that shall beleeue, and be baptized shall be saued. Now what this Life everlasting is may iustly seeme vnexplicable, seeing not only the Pro­phet Esay. 64.4. Esay, but the Apostle 1. Cor. 2.9. S ^t Paul also after him deter­minately set downe, that they are the Things which Eye hath not seene, neither Eare hath heard, neither came into mans Heart: and Quid quaeris vt ascendat in linguam, quod in cor non ascē ­dit. Aug. in Ps. 85. p. 650. S. Austens inference is therevpon, And how shoulde it then come into the tongue of man, that could never as yet come into the heart of mā. Howbeit since we cannot possibly knowe what it is in very deed, let vs goe by analogie and proportion, and first consider what Life is, as Philosophers intreat of it. Life in Creatures pos­sessed with liuing Soules, is properly the being of living Creatures. Now life is taken both for the first act, that is for the very living, and being: as also for the second act, that is, for the operation of a living thing. So that we may define it to be, An aptitude of a living thing to worke the operations proper and peculiar therevnto, which is the opera­tions also themselues, by reason of the vnion of the Body with the Soule. Now the life that we haue here hath divers and sundry tearmes: when we are Infants, In infantiae speratur pueri­tia & in pueri­tia speratur a­dolescentia, & in adolescentiae speratur inven­tus, & in inven­tute speratur gravitas, & in gravitate spera­tur senectus, se­nectus autem aliam aetatem quam speret nō habet. Aug. Ep. 110. saith S ^t Austen, we hope to come to Childs estate, when we are Children, to be Striplings, when we are Striplings, to be young Men, when we are young Men, to be ripe in yeares, when we are ripe in yeares, to be old: but old age hath no age to hope for after. When once we come to be too ripe, you knowe what followes. It is not so in Life here spoken of: this hath no such commaes, or colons, or periods. Why? for it is Everlasting. Now Everlasting is taken three manner of [Page 152] waies: First for that which hath neither beginning nor ending, so God is everlasting: Secondly that which hath no beginning and yet hath an ending, so the Decree of God: Thirdly that which hath a beginning, but never shal haue end, and such are the Soules of Men. And in this third sense it is, that Life is called here Everlasting, that is, a Life that hath a beginning indeed, but that shall never afterwards haue end. And this is that endlesse life so often promised in holy Scripture, not as was promised by the Poet, who when he had Virg. Aen. l. 6 said in one place,

Virg. Georg. l. 2. saith in another notwithstanding, ‘— Res Romanae, peritura (que) Regna.’ Peritura veritate non tacuit Aug. de Verb. Dom. Ser. 29. pag. 80. saith S ^t Austen, semper man­sura adulatione promisit: he told them their Empire should perish when he told them the truth, but when he told thē it should ever last, he did but flatter them: no the Scrip­tures are still constant and hold an even course, & are like those heavenly Orbes aboue that never alter or chaunge their course, but runne continually their wonted rounds. Nay they as Ps. 102.26. saith the Prophet shall perish too, they all shall waxe old as doth a garment, and as a vesture shal God change thē, and they shalbe changed, but the word of the Lord 1. Pet. 1.25. saith S ^t Peter, that endureth for ever; and this is that word vpon which here in this place Everlasting Life is grounded.

And thus, Beloved, haue you heard the whole expositiō of that Creed, which is as Ambr. Ser. 38. p. 326. vt supra, p. 129. in marg. speaks S ^t Ambrose, the key of our Christian Faith. Of this Creed it is that S ^t Austen spea­king, Symbolum didicistis Aug. de Tēp. Serm. 135. saith he, vbi est regula fidei ve­strae brevis, & grandis: brevis numero verborum, grandis pō ­dere sententiarum. You haue learnt your Creed, wherein is the rule of your faith, little & large: little in regard of the small number of the words, large in regard of the weight of matter therein contained. Of this Creed Tertullian speaking as you heard the last time, Regula quidem [Page 153] fidei Tertul. de Virg Veland. p 385. saith he, vna omninò est, sola immobilis, & irreforma­bilis. The rule of Faith, is one alone, only immoueable, and not to be framed anew. Of this Creed in effect Irenaeus speaking before them all, The Church [...] Irenaeus advers. Haer. l. 1. c. 2. p. 34. Col. 2. saith he, though scattered through the world vnto the vtmost borders of the earth, hath from the Apostles, and their Disciples received this Truth, that is, Beleefe. The parts of which Beleefe he also having recited, This fatih, [...]. Irenaeus advers. Haer. l. 1. c. 3. p. 39. Col. 2. saith he, the Church being spread farre and wide preserveth, as if one house did containe them all; these things it equally embraceth, as though it had even one Soule, one Hart, & no more; it publisheth, teacheth, and delivereth these things with vniforme consent, as if God had giuen it but one onely tongue wherewith to speake. And [...]. againe a little after. He which amongst the Guides of the Church, is best able to speake, vttereth no more then this, & lesse then this the most simple doth not vtter when he makes profession of his Faith. Not to beleeue all and every point of this Creed, is asmuch as our Soules are worth, there is such a connexion betweene all and every part: Ita res rem sequitur, as Lact. Divin Inst l. 1. c. 16. speakes Lactantius in another case, so one Article, one particle is ioyned with another, as marre one, and marre all. An example whereof we haue in Cassianus, who defending the Incarnation of the Sonne of God a­gainst Nestorius; If thou do'st, Cassian. de Incarnat. Dom. l. 6. c. 16. saith he, deny our Lord Iesus Christ; in denying the Son thou canst not choose but deny the Father: for according to the voice of the Father himselfe, He that hath not the Sonne, hath not the Father. Wherefore denying him which is begotten, thou denyest him which doth be­get. Againe, denying the Sonne of God to haue beene borne in the flesh, how canst thou beleeue him to haue suffered? Belee­uing not his passion, what remaineth, but that thou deny his [Page 154] Resurrection? Wherevpon it followeth, that thou also deny his Ascension into Heaven, the Apostle affirming, that he which ascended, did first descend. So that as much as lyeth in thee, our Lord Iesus Christ hath neither risen from the depth, nor is ascended into Heaven, nor sitteth at the right hand of God the Father, nether shall he come at the day of the finall accoūt, which is looked for, nor shall iudge the quicke and dead. Ne­storius confessed all the Articles of the Creed, but his opi­nion did imply the denyal of every part of his Confession. By this you see how each Article is linckt with one ano­ther. And therefore as the same Cassianus speaketh in the selfe same Booke, This, Haec ratio Ec­clesiastici Sa­cramenti & Catholicae fidei est, vt qui partē divini sacramē ­ti negat, partem non valeat con­fiteri. Ita enim sibi connexa & concorporata sunt omnia, vt aliud sine alio stare non possit, & qui vnum ex omnibus de­negaverit, alia ei omnia credi­disse non profit. Cass. de Incarn. l. 6. saith he, is the State of Christian Faith, that he that denies one part therof cannot possibly hold the other. For all, saith he, are so annexed, and so incorporated to one another, that one without the other cannot possibly con­sist, and he that shall deny one of all (his meaning is, if he ob­stinately stand in denyall of it) it shall not profit him a whit to beleeue all the rest. What remaineth thē but concerning this Creed we take every of vs speciall care, and follow S ^t Austens advise and Counsell: Quotidie dicite, Aug Hom. 42 p. 364. saith he, quando surgitis, quando vos collocatis ad somnum. Say it e­very day when as you rise, and also when you goe to bed. And Commemora Fidem tuam, inspicete [...] fit tan­quam speculum tibi Symbolum tuum. Sint divitiae tuae, sint quotidiana ista quodommodo indumenta mentis tuae. Aug. Ib. againe a little after, Make rehearsall of thy Faith, consider thy selfe throughly: let thy Creed be thy looking glasse. Nay let it rather be thy treasure, let it be the day­ly apparell of thy mind. And againe in another place: Write it in your heart, In cordescribite, & quotidiè dicite apud vos, antequam dormiatis, antequam proce­datis vestro Symbolo vos munite. Aug. Tom. 9. de Symb. ad Catech c. 1. p. 752. saith he, & every day say it to your selues before you sleepe, before you walke abroad, see that you arme your selues with your Creed. But as you say it, Beloued, dai­ly, and arme your selues with it, so your care must be withall to knowe the meaning of it too: otherwise Cardi­nall Ascanius had a Popiniay that could repeat it (they say) by roat, & that (not as a many Papists do at this day, [Page 155] Creezum zuum Patrum onitentem, and so forth: whereof see more in M. Whites way to the true Church. Epist. to the Reader. p. c. 2. M ^r White) but articulatissimè, saith my Cael. Rhod. l. 3. c. 32. Au­thor, continuatis perpetuò verbis, perinde ac vir peritus: treatably, and distinctly from point to point, as an expert and skilfull man could possibly haue done. I will end all this with that good Constit. and Can. Eccles. Aw. 1603. Can. 18. Constitution of our Church cōcer­ning the standing at it, and saying it audibly with the Mi­nister, as also the Confession, and the Lordes Prayer, fol­lowing that. And indeed if it be true which S ^t Austen hath, that this our Creed is both Tunica and Lorîca too, a Coat, and also a Harnesse; what better ceremony and gesture to testifie our Christian resolution, then by Stan­ding at the saying of that, for the least iot whereof (if need be) we are to spend our dearest blood.

And thus, Beloued, haue you heard of the Articles of our Faith, commonly called, the Apostles Creed. The next point I The Preamble Lect. 1. p. 20. promised you to handle, was all those Tenets which our owne Church holdeth against the rebellious Church of Rome, whereof I had thought the next Thurs­day to haue discoursed vnto you at large. But forasmuch as that will be the Ascention day, and is therefore to call to minde elsewhere, that particular meditation of our Sa­viours Ascending into Heaven, and the Causes of his As­cending thither, partly to lead Captivitie captiue, partly to giue Gifts and Graces vnto men, partly to prepare a place for all that should beleeue in him, partly to send downe his Holy Spirit: partly to appeare in the sight of God, and there to intercede for vs as you haue heard this day, I shall deferre this my next labour vntill the next Tearme. In the meane time, God so blesse vs, and the seed that hath beene sowne, &c.

THey were the words of Hieron. Tom. 2. Epist. ad Pā ­mach. adver. er­rores Ioannis Hierosolym. p. 162. S ^t Ierome, Nolo in suspicione haereseos quenquā esse patientem; I would haue no Mā Patient in the crime of Heresie. Patient, as I take it saith Reverend Hooker, wee should be alwaies, Mr Hookers learned Dis­course of Iustifi­cation, workes, &c. p. 67. though the crime of Heresie were intended; but silent in a thing of so great consequence I could not, Be­loved, I durst not be, especially the loue that I beare to the truth of Christ Iesus being hereby somewhat cald in question. Thus spake that worthy Man of himselfe by reason of an Adversary, who had somtimes beene his Psal. 55.15. familiar friend, and afterwards kickt vp the heele against him.

Who so readeth the Bookes of our Adversaries which they pester the world so much with, shall hardly finde a page where there is not somewhat at least against vs con­cerning Heresie, & how we are Heretikes, no men worse. Let vs see what Bristow saith, one for all, and

by the length of his foot, take we a scantling of all the rest. Our Protestants and Puritans Brist. Motiues Motiu. 4. saith he, for this their vn­mercifull opinion (about infants) are not Catholickes, they are contrary to the Apostle, they condemne the Vniversall Church of God, they are to be detested as corrupters of our [Page 158] Faith, as Heretikes, as Pelagians: and indeed s [...] worse then Pelagians. And a little after, O vnmercifull and cruell He­retiques!

Or if he like Gretzer. de iure & more prohibendi lib. maios l. 2. c. 7. Gretzers words better, Placiae, Papista, pla­cidè. Proue but by one example of old Heresies most vn­doubted, proue most plainely that we are Heretikes, No­mina, aut frontem exporrige, vt Calumniatorum nota inura­tur. I cannot now stand to disproue the two examples al­leaged by him, neither need I in very deed; it is done al­ready to my hand by one of the worthies of our Church, he that answer'd such a Rastel, Feck­nā, Allen, Hes­kins, Riston, Ho­sius, Sanders, Bristow, Staple­ton, Martial, Frarin, Defēce of the Censure, & the Rhemish Testament. Po­pulus superan­tur ab vno. rabble of them, Doctor Fulkes Retētiue against Bristowes Mo­tiues, p. 15. and p. 101. Doctour Fulke. But you see in the mean time how spightfully they speak, nay how spightfully they wright of vs, & yet Bristow was No-body to Weston, & others, that came after, nor Weston vnto those that now come after him. But it is not their words that cā affright vs, no they shall not make vs loose so much as Patience. Silent indeed in a thing of so great consequence, we cannot, Beloued, we dare not be, & therefore now of those heresies which they lay so mainly to our charge. The Text I haue chosen to this purpose is a parcell of the words of the Apostle S ^t. Paule, as they are related vnto vs by S ^t. Luke, Act. 24, 14. The words are these.

In which words we see first of all a grievous crime laid to the charge of the Apostle S ^t Paule: Secondly, the Apostles Apologie or Defence for the same. The crime laid to the Apostles charge was Heresie: & Heresie indeed is a crime so hainous, that vnlesse it may be seene Iuel. Apol. p. 18. saith our worthy Iuel, vnlesse it may be felt, and in a manner may be holden [Page 159] with hands and fingers, it ought not lightly to be iudged, or beleeved, when it is laid to the charge of any Christian. For Heresie as he saith, is a forsaking of Salvation, a renoū ­cing of Gods grace, a departure from the body and spirit of Christ. So S ^t Austen, Let a member Contingit vs in corpore hu­mano, imò de corpore aliquod praecidatur mē ­brum, Manus, Digitus, Pes, nunquid praeci­sum sequitur A­nima? Cum in corpore esset vi­vebat, praecisum amittit vitam. Sic & homo Christianus Ca­tholicus est dum in corpore vi­vit, praecisus Hae­reticus factus est, membrum amputatum non sequitur Spiri­tus. Aug. Tom. 10. de Temp. Ser, 186. p. 722. saith he, be cut and parted from the Body, be it the Hand, or Finger, or Foote, whē it is cut of, doth the Soule follow that part that is cut of? When it was in the Body it lived indeed, but being cut of it looseth his life. Right so a Christian is a Catholicke, while he is in the Body, but being once out, & made an Heretike, he is as a mē ­ber cleane cut of, the Spirit doth not follow him. Howbeit the Heresie here laid to the Apostles charge in this place, was indeed no Heresie. He was accused by Tertullus that he was of the Sect, or the Heresie of the Nazarites (for how­soever before this time the Disciples were called Christi­ans, Act. 11.26. Yet were they called also Nazarites of Ie­sus of Nazareth) but he was accused by Tertullus, that he was of the Sect or Heresie of the Nazarites, Certainely Act. 24.5. saith Tertullus, we haue found this man a pestilent fellow, & a moover of seditiō among all the Iews throughout the world, and a chiefe maintainer of the Sect of the Nazarites. Now the Apostle S ^t Paule here in this place doth not only not deny this point of his Accusation, but freely cōfesseth that if so be that were Heresie, then was he an Heretike indeed, but yet he worshipped (he Act. 24.14. said) the true God, and beleeved all that was written in the Law and the Prophets, which was the word of God, and therefore did he put it to their own consciences, whether he were an Heretike, or no.

An excellent patterne of our selues, who are accused as he was, and may excuse our selues as he did. Only they haue vs not now (God be thanked) as Tertullus had Paule before a Tribunal Seat. Those daies are past & gone, their power and might is much abated, though their hatred & malice be never a whit. But, Benè est Hieron. Tom. 2. Apol. advers. Ruffin. l. 2 p. 223. saith S ^t Ierome, quòd malicia non habet tantas vires, quantos conatus. Perierat in­nocentia, si semper nequitiae iuncta esset potentia. It is well [Page 160] that Malice hath not so much might as it hath spight. In­nocency were vndone, if wickednes & powrefulnes were stil in one Predicament. Senec. Troas. Act. 1. se. Qui­cun (que) Troia iam vetus est malum: Eigh­ty eight is an old soare. They haue given vs of late occasiō to say with Israel in the Psal. 124.1. Psalme, If the Lord himselfe had not been on our side (now may Israel say) if the Lord himselfe had not beene on our side, when Romish Catholicke rose vp against vs, they had swallowed vs vp quicke; when they were so wrathfully displeased at vs. And that which V. 5. followeth a little after; But praised be the Lord, which hath not given vs over for a pray vnto their teeth. Our Soule is escaped, evē as a bird out of the snare of the fowler: the snare was broken, and we were delivered. But to come vnto my purpose.

To shew that we may excuse our selues as the Apostle here did, I hold it my best way to rehearse all those Points we are accused of by thē, & to confirme them very briefly, both by the Scriptures, and by Fathers. Which that it may the better be brought about, I can thinke of no better course then to rehearse here before you all those Tenets which our Mother the Church of England holdeth con­cerning Doctrine and Discipline. I meane those Articles concluded in a Articles, wher vpon it was a­greed by the Archbishops & Bishops of both Provinces, and the whole Cler­gy. In the Con­vocation holden at London in the yeare of our Lord God. 1562 Synod of hers in the yeere 62, wherevnto we al of vs subscribe at the taking of our Degrees. And by this meanes shal you reape a double benefit: First you shal heare what you are to subscribe vnto, and not go blinde­fold to worke, as too too many haue done heretofore, and haue afterwards beene a Prov. 10.1. heavinesse to our Mother the Church by kicking the heele against her: Secondly, you shall haue somewhat also in store against the Dictates of our Adversaries, who imploy so much paines to inveigle such as you are, & to make them their Vt faciatis v­num Proselytū. Mat. 23.15. Proselites. I know to performe all this will be somewhat aboue your capaci­ties, especially now at this time being so young as you are, a many of you; howbeit as our Saviour Ioh. 13.7. said to S ^t Peter when he washed his Feete, What I do thou knowest not now, but thou shalt know it hereafter: right so say I in this case, [Page 161] that which by tendernesse of yeares you cannot now so well skil of, you shal Godwilling hereafter, if in the mean time you lay vp all these sayings in your hearts, as did the Blessed Virgin our Saviours, Luk. 2.51. Our Saviours Pa­rents, Luk. 2.50. saith S. Luke, vnderstood not the word that he spake vnto them, and yet, V. 51. saith he immediatly after, his Mother kept all those sayings in her heart.

As touching the order I shall obserue, forasmuch as the Articles are many (some thirty or fortie of them in all) & some there are about which there is little or no difference at all betweene our Adversaries and our selues: those a­bout which there is none at all, or at least wise very little, those will I barely read vnto you, the Rest about which there is, I will first read them, then proue them both by Scriptures, and by Fathers. I shall be at this time some­what long, but your patience may be the greater, partly for I haue not yet been over tedious vnto you at any time, partly for I shall hereafter be the breefer in those points that are hereafter to be handled. I come to the first Article.

Art. 1 The first of those Articles is of Faith in the holy Trini­tie, and there is about that Article no difference at all be­tweene vs. The Article is this. There is but one liuing and true God, everlasting, without body, parts, or passions; of infinite power, wisdome, and goodnesse; the maker and preserver of all things, both visible and invisible. And in vnitie of this Godhead, there be three Persons, of one sub­stance, power, and authoritie, the Father, the Sonne, and the holy Ghost. Art. 2 The second is of the word of God, which was made very Man, and about that we agree too. The Article is this. The Sonne which is the Word of the Fa­ther, begotten from everlasting of the Father, the very, & eternall God, of one substance with the Father, tooke Mans Nature in the wombe of the blessed Virgin, of her sub­stance: so that two whole and perfect Natures, that is to [Page 162] say, the Godhead and Manhood were ioyned in one Person, never to be divided, whereof is one Christ, very God, and very Man: who suffered, was crucified, dead, and buried, to reconcile his Father to vs, and to be a sacrifice, not onely for Originall guilt, but also for all actuall sinnes of Men. Art. 3 The third is of our Saviours going downe into Hell, and therein also we agree. The Article is this. As Christ died for vs and was buried: so also it is to be beleeued, that he went downe into Hell. Art. 4 The fourth is of the Resurrection of our Saviour, and in that we agree too. The Article is this. Christ did truely arise againe from death, and tooke againe his body, with flesh, bone, and all things ap­pertaining to the perfection of Mans nature: wherewith he ascended into Heaven, and there sitteth vntill he re­returne to iudge all men at the last day. Art. 5 The fift is of the Holy Ghost, and in that also we agree. The Article is this. The Holy Ghost proceeding from the Father, & the Sonne, is of one substance, maiestie, and glory, with the Father & the Sonne, very, and eternall God. Hetherto haue we and our Adversaries gone hand in hand, no whit varying each from other, but now loe begins the breach, and first in the sixt Article.

Art. 6 It is of the sufficiēcie of the Holy Scriptures to Salvati­on, & the Article is this. Holy Scripture containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proued thereby, is not to be requi­red of any man, that it should be beleeued as an Article of the Faith, or be thought requisite and necessary to sal­vation. In the name of the Holy Scriptures we doe vnder­stand those Canonicall Bookes of the Old and New Testa­ment, of whose authoritie was never any doubt in the Church. The names and number of them are these: [Page 163] Genesis, Exodus, Leviticus, Numeri, Deuteronomium Iosue, Iudges, Ruth, The 1. Booke of Samuel, The 2. Booke of Samuel, The 1. Booke of Kings, The 2. Booke of Kings, The 1. Booke of Chronicles, The 2. Booke of Chronicles, The 1. Booke of Esdras, The 2. Booke of Esdras, The Booke of Hester, The Booke of Iob, The Psalmes, The Proverbs, Ec­clesiastes, or the Preacher, Cantica, or Songs of Solomon. The 4 greater Prophets, The 12. lesse Prophets. And the other Bookes (as Hierome saith) the Church doth read for example of life, and instruction of manners: but yet doth it not apply them to establish any doctrine. Such are these following. The third book of Esdras. The fourth of Esdras. The booke of Tobias. The booke of Iudith. The rest of the books of Hester. The booke of Wisdome. Iesus the sonne of Syrach. Baruch the Prophet. The Song of the three Chil­dren. The story of Susanna. Of Bell and the Dragon. The Prayer of Manasses. The 1 Book of Maccabees. The 2 Book of Maccabees. All the Books of the New Testament, as they are commonly receiued, we doe receiue and account them Canonicall. So that we haue in this Article two points to proue. First, that the holy Scripture containeth all things necessarie (to be knowne and beleeued) for the Salvation of man. Secondly, that all the Bookes in the volume of the Bible are not Canonicall, as for example, Toby, Iudith, Wisdome, the Sonne of Syrach, the Machabees, &c.

For the former we haue both Scriptures and Fathers. Scriptures, as Deut. 4.2, Yee shall put nothing to the Word, which I command you, neither shall yee take ought there from. And Deut. 12.32, Whatsoever I command yee take heed you doe it: thou shalt put nothing thereto, nor take ought there­from. So Ioshua, 1.7, Be thou strong & of a most valiant cou­rage, that thou maist obserue and doe according to all the law which Moses my servant hath commanded thee: thou shalt [Page 160] [...] [Page 161] [...] [Page 162] [...] [Page 163] [...] [Page 164] not turne away from it, to the right hand, nor to the left. I o­mit the Prophet David, in whom there are not many more Psalmes then there are testimonies of the sufficiencie of the Law (chiefly the 19, Roffensis himselfe that wrote against Luther, cals the Holy Scripture Conclave quoddam omnium verita­tum And again veritatū om­nium Pelagus Aflert. Luther. confutatio, Art. 37. and the 119) which Law delive­red to the Israelites whatsoever was necessary to their sal­vation. I omit also that of the Apostle S. Paul, 2. Tim. 3.16 The whole Scripture is given by inspiration of God, & is pro­fitable to teach, to improue, to correct, and to instruct in righ­teousnesse, that the man of God may be absolute, being made perfect vnto all good workes. I come to the Fathers.

First Tertullian: Adoro, Tertul. advers Hermog. p. 123. Edit. Par. 1545 saith he, Scripturae plenitudinē. And againe a little after: Scriptum esse doceat Hermogenis officina. Si non est scriptum, timeat vae illud adijcientibus, aut detrahentibus destinatum. I adore, saith he of himselfe, the fulnesse of the Scripture. Let Hermogenes Schoole shewe that it is written. If so be it be not written, then let him feare that curse appointed for them, which adde or take a­way. And this was the place of Tertullian against Hermo­genes, that so puzzeld Campian at the first ( Campian that great Goliah that chalenged all and every of vs from the highest to the lowest) that he did not A doubty challenger he was, and an hot shot, that knewe no better what Bookes the Fa­thers had writ­ten. See more of his whole carri­age in that Dis­putat [...]on in D. Fulle Against the Defence of the Censure. Ep. to the Reader. p. 34. thinke there was a­ny such Booke in all Tertullian. And yet see the boldnesse of the Iesuite, hee had no sooner denied there was such a Booke, but when he saw he was deceiued, he tooke pre­sently vpon him to Conference at the Tower. The 4 daies Confer. p. C c. 2. b. discourse of the Argument of it. But I proceede. Credimus Hierom. Tom. 2. advers. Hel­vid. p. 13. Edit. Basil. 1537. saith S ^t Ierome, quia legimus, nō cre­dimus quia non legimus. He in the Controversie which hee had with Helvidius turnes the reason in and out. We be­leeue it because we read it, and because we read it not, therefore we beleeue it not. So S ^t Basil, Manifesta est e­lapsio à fide Basil. Ser. de Confess. Fid. p. 438. Edit. Basil. 1540. saith he, & superbiae crimen, aut reprobare quid ex his quae scripta sunt, aut superinducere quid ex non scrip­tis. He affirmeth it to be a manifest revolting frō the Faith, & a spice of pride, either to disallow any thing that is written, or to bring in any thing that is not written. And more over concerning the Authority of Scriptures, that they [Page 165] should be the Iudge of controversies in religion, there is, saith D. Humfrey, a most excellent place in Chrysostom, Humfred. in Camp. Rat. 5. p. 507. quē nullus locus cummunis Iesuitarum, nulla Topica, Logi­ca, Philosophica, Theologica, possunt demoliri. No common place books of the Iesuits, none of their Topicks, Logick, Philosophy, Theology, could possibly demolish. They vsed saith he, the Sword not of Hercules, but of the Printer, & left it out quite and cleane. I take it he meanes a Tunc cum vī ­deritis abomi­nationem deso­lationis stantem in loco sancto, id est, cum vide­ritis haeresim impiam, quae est exercitus Anti­christi flantem in locis sanctis Ecclesiae, in illo tempore qui in Iudaea sunt fu­giant ad montes id est, qui sunt in Christianitate conferant se ad Scripturas. And a little after Montes autem sunt Scripturae Apostolorum aut Propheta­rum, &c. And again a little after: Quare iubet in hoc tē ­pore omnes Christianos con­ferre se ad Scrip­turas? Quia in tempore hoc ex quo obtinuit Haeresii illas Ecclesias, nulla probatio potest esse verae Christianitatis, ne (que) refugium potest esse Christianorum aliud, volentium cognoscere fidei verita­tem, nisi Scripturae divinae, &c. Chrys. Tom. 2, Op. impers. in Mat. Homil. 49. Edit. Basil. 1547. p. 1088. place in Opere Imperf. in Mat. Hom. 49. you shal find it in S. Chry­sostom in his 2. Tome. I returne vnto my purpose. And be­fore we haue done with this point, there is a maine obiec­tion to be answered concerning the Premisses. For it hath oftentimes beene demaunded, how the Bookes of holy Scripture containe in them all necessary things, when of things necessary the very chiefest is to know what Bookes we are bound to esteeme holy, which point is confest im­possible for the Scri [...]ture it selfe to teach. Wherevnto it may be answered, that albeit Scripture do professe to con­taine in it [...]ll things which are necessary vnto Salvation, yet the meaning cannot be simply of al things that are ne­cessary but all things that are necessary in some certaine kinde or forme; as all things that are necessary, and either could not at all, or could not easily be known by the light of natural discourse: all things which are necessary to be knowne that we may be saved, but knowne with presup­posal of knowledge concerning certain Principles, wher­of it receiveth vs already perswaded, and then instructeth vs in all the residue that are necessary. In the number of these Principles one is the sacred Authority of Scripture. See more hereof in Reverend M ^r M. Hooker Eccles. Pol. l. 1. §. 14. p. 86. and l. 3. §. 8. p. 146. Hooker. I come to the second point concerning Bookes Canonicall.

That they only are Canonical which our Church accep­teth [Page 166] of; and that the rest are Apocrypha, it is sufficient to haue the testimony of Antiquity only, & so haue we. First the Councel of Laodicea, which framing the catalogue of Bookes Canonicall, Non oportet libros quisunt extra canonem legere (in Ecclesi [...]) nisi solo [...] ca­nonic [...]s novi & vit [...]ris Testamenti. Quae au­tem oporteat le­gi, & in authoritatem recipi haec sunt. Gen. Ex. Levit. Nu. Deut. Ies. Naue Iudicum, Ruth. Reg. lib. quatu­or. Paralip. libri duo, Esdre, lib. Psalm. numero 150. Proverb. Solom. Eccles. Cantic. Cāticor. Iob. Hester. Du­od. Proph. Libri id est Ose & A­mos, Ioel, Abdias, Ionas, Micheas, Nahum, Abacu [...], Sophonias, Aggaeus. Zach. Malach. Esai. Ier. Ezech. Dan Novi Test. id est, Evang. sec. Mat. sec. Marc. sec. Luc sec. Ioan. Act Apost. Ca­nonicae Epist. 7. Iacobi vna, Petriduae, 1 ^a & 2 ^a. Ioannis tres 1 ^a 2 ^a & 3 ^a. Iude vna, Epistolae Apost. Pauli numero 14. Ad Rom. ad Cor. 1 ^a & 2 ^a ad Gal. ad Ephes. ad Philippenses vna, a [...] Colos. vna. ad Thess. duae 1 ^a & 2 ^a. ad Timoth. duae 1 ^a & 2 ^a. ad Titū, ad Philem. ad Heb. Conc. Laod. A ^o. D. 364. vel 368. Can. 59 sive vlt. p. 227. Edit. C [...]lon per Petrum Quentel omitteth these in controversie be­twixt our Adversaries and vs. Secondly, the testimonie of Melito the Bishop of Sardia of whom you shall read in Meliton Gnesim [...] fratri salutem &c In Orientem reversus, & eo loco constitutus vbi ista sunt & praedicata & gesta veteris instrument ilibros diligenter cognitos in ordinem subieci, & ad te misi: quorum haec sunt nomina. Quin (que) libri Mosis, Gen Ex Levit. Nu. Deut. Deinde Iesus Nave, Iudices, Ruth, Regum. quatuor libri, Paralip. duo Ps. David. Proverb Sol. Sapientia. Eccles. Cantic. Canticor. Iob. Prophetae Esaias, Ieremias. Duod. Prophet. lib. vnus. Daniel. Ezechiel. Esd. Euseb. Hist. Eccles. l. 4. c. 25. ex vers. Grynaei Basil. 1587. Where for Sapientia is named, and thereby it seemeth that the Booke of Wisd. is made Canonicall, Vid. D. Rainolds Lectures Praelect. 14. p. 116. how that is to be vnderstood, namely that the Proverbs are called [...] per excellē ­tiam. Eusebius. Thirdly the testimony of Horum libros lege duos at (que) viginti, nihil (que) cum Apocryphis habeto commune, Vid. Locū S Cyril. Catech. 4. p 99. Edit. Paris 1608. S ^t Cyril. Who so is desirous to see more, I referre him to those excellent Le­ctures sometimes read here in Oxford, and lately set forth by Praelectiones D Rainoldi De Libris Apocryphis, In nobili Oppenheimio sumptibus Viduae Levini Hulsii & Henrici Laurentii, A ^o 1611. Vid. Praelect. 34, 35, 36. Strangers to as great a commendation vnto them, as a reproach vnto our selues. But thus much of the sixt Ar­ticle.

In the seaventh we ioine hands againe, there is I con­fesse some little difference; but the Article is this; The Old Testament is not contrary to the New. For both in the old and new Testament everlasting life is offered to Mankind by Christ, who is the only mediatour betweene God and Man, being both God and Man. Wherefore they are not to be heard which faine that the old Fathers did looke only for transitory promises. Although the Law given from [Page 167] God by Moses, as touching Ceremonies and Rites, doe not binde Christian men; nor the Ciuill Precepts thereof ought of necessity to be received in any Common wealth: yet not­withstanding no Christian man whatsoever is free from the obedience of the Cōmādements which are called Moral. Now when it is said in this Article, that They are not to be heard which faine that the old Fathers did looke only for trā ­sitory promises (meaning the Fathers of the old Testament) true it is, that our Popish writers haue run vpō that string, and by name the Fathers of the Councell of Trent, allea­ging S ^t Austen for that point (they might haue done Chrys. Tom. 1. Hom. de Fide Annae p. 490. E­dit. Paris. 1556 S ^t Chrysostome too) but forasmuch as it is none of the Cōtro­versies in question now adaies, I will referre you only to M ^r D. Rainolds D. Rain. Prae­lect. 7. p. 78. and Prael. 11. p. 98. Lectures, where he handleth this point. Art. 8 I come to the eight Article wherein we ioine hands to, af­ter a sort. The Article is this: The three Creedes, Ni­cene Creed, Ath [...]nasius Creed, and that which is common­ly called the Apostles Creed ought throughly to be recei­ved, & beleeved. For they may be proved by most certaine warrants of holy Scripture. I say after a sort, for that our Adversaries it may be, suppose there are some points in those Creedes that are proved rather by Tradition, but I will not now stand on this point. I come to our greater fallings out, & that is in the 9, 10, 11, 12, 13, & 14. Article. Art. 9 The 9, is of Original, or Birth Sinne, & the Article is this: Original sin standeth not in the following of Adam (as the Pelagians do vainly talke) but it is the fault and corrupti­on of the nature of every man, that naturally is ingendred of the off-spring of Adam, whereby man is very farre gone from originall righteousnes, and is of his owne nature en­clined to evill, so that the flesh lusteth alwaies contrary to the spirit, & therfore in every person borne in this world, it deserveth Gods wrath and damnation. And this infe­ction [Page 168] of nature doth remaine, yea in them that are regene­rated, whereby the lust of the flesh, called in Greeke [...], which some do expound the wisdome, some sensuali­ty, some the affection, some the desire of the flesh, is not sub­iect to the law of God. And although there is no condem­nation for them that beleeue and are baptized, yet the A­postle doth confesse that Concupiscence and lust hath of it selfe the Nature of sin. Here then in this Article we are to confirme two Points. First that Originall Sin remaines in Gods deare Children: Secondly, that Concupiscence e­ven in the Regenerate is Sin. Proue one, and proue both. That Concupiscence, and the corrupt inclination of Nature even in the Childrē of God is verily and properly Sin, is thus proved by the word of God. First S ^t Paule so cals it, Rom. 7.17, Now then it is no more I that do it, but the sinne that dwelleth in me. And againe, v. 20, Now if I do that I would not, it is no more I that doe it, but the sin that dwelleth in me. Nay he calleth it Sinne six severall times in that Chapter: he had called it so in the sixt Chapter no lesse then fiue times; and in the Chapter next to this, that is in the eight, Three times. We dare not say as the Conc. Trid. Sess. 5 Num. 5. Councell of Trent did, Hanc Concupiscentiam, quam aliquando Apostolus pec­catum appellat, Sancta Synodus declarat Ecclesiam Catholi­cam nunquam intellexisse peccatum appellari, quòd verè & proprie in renatis peccatum sit, sed quia ex peccato est, & ad peccatum inclinat: This Concupiscence which the Apostle sometime calleth sinne, this Holy Synod declares that the Catholicke Church never vnderstoode it to be called sin, for that truely and properly it was sin in the Regenerate. No we take the Apostle at his word, and whatsoever their Catholicke Church hath thought in this point, the Ca­tholicke Fathers not only thought, but taught also other­wise. Witnesse S ^t Ambrose, whom S ^t Austen Ambros. apud August. Tom. 7. Contra Iulian. l. 2. p. 661 Edit. Basil 1528. citeth: Mul­ta in nobis operatur peccatum: nobis reluctantibus redivivae [Page 169] plerum (que) voluptates resurgunt. This sin (original) worketh many things in vs: even against our wils a many times pleasures revived arise within vs. Witnesse S ^t Cyprian whō S ^t Austen Cyp. apud Au­gust. Ib. p. 666. citeth to, Ne quisquam sibi de puro & immacu­lato pectore blandiatur. Si nemo esse sine peccato potest, quis­quis se inculpatum esse dixerit, aut superbus, aut stultus est. Let no man sooth vp himselfe that he hath a pure and im­maculate heart. And for because no man can possibly be without sinne, he who saith he is, is or prowd, or foolish. Witnesse S. Austen himselfe, Sicut coecitas cordis, Aug. Tom. 7. Cont. Iulian. l. 5 c. 3. p. 725. saith he, & peccatum est, & poena peccati est, & causa peccati: ita concupiscentia carnis adversus quam bonus concupiscit spi­ritus, & peccatum est, & poena peccati est, & causa peccati est. As blindnesse of the heart is both sinne it selfe, and the punishment of Sinne, and the cause of Sin: so is Concupi­scence of the Flesh against the which the good Spirit lu­steth. Briefly where the Fathers say that Concupiscence is not Sin, their meaning is, saith a worthy Anion. Sade­elis Ad Artic. 39. p 466. Ope­ra Theol. Edit. 1593. Writer, for that through Gods Grace it is not imputed vnto vs. Whosoe­ver is desirous to see more, I referre him to M. D ^r Whita­kers De Peccato Originali, l. 3. the 6, & 7 Chapters. I come to the tenth Article, which is of Freewill. Art. 10 The Article is this: The condition of Man after the fall of Adam is such that he cānot turne & prepare himselfe by his own naturall strength, and good works, to Faith & calling vp­on God; wherefore we haue no power to doe good Workes pleasant, and acceptable to God, without the Grace of God preventing vs, that we may haue a good will, and working with vs, when we haue that good will. The point in this Article to be avouched against our Adversaries is this: Man cannot doe any worke that good is, and godly, not being as yet regenerate. A truth approved both by the Scriptures, and the Fathers. The Scriptures, as 1. Cor. 2.14, The natu­rall man perceiueth not the things of the spirit of God, for they are foolishnesse vnto him: nether can he knowe them, be­cause [Page 170] they are spiritually discerned. And 2. Cor. 3.5. We are not sufficient of our selues, to think any thing as of our selues: but our sufficiencie is of God. So our Saviour Christ, Ioh. 15.5. Without me can yee doe nothing. And Iohn 6.44, No man can come to me, except the Father which hath sent me drawe him. The Fathers: as first S ^t Ambrose: Reparabilem & sana­bilem esse de natura est, Ambr. Tom. 2 de vocat. Gent. l. 2. c. 2. p 28. Edit. Bas. 1538 reparatum autem & sanatum esse de gratia est. To be fit to be repaired, and to be healed is of Nature, but to be repaired, and healed, that is of Grace. And againe in Ambr. Tom. 3 Epist. l. 10. ep. 84. p. 270. another place, In omnibus bonis opulentiae tuae & Gratiam Donatoris, & ius proprietatis agnoscas. In all thy spirituall ritches acknowledge the Grace of him that gaue it thee, & the right of proprietie from him. And yet againe in a third Ambr. Tom. 2 de vocat. Gent. l. 1. c. 2. p 5. place, Voluntas nihil in suis habet vi­ribus nisi periculi facilitatem. Quoniam voluntas mutabilis quae non ab incommutabili voluntate regitur, tanto citiùs propinquat iniquitati, quanto acriùs intenditur actioni. Will hath nothing in her own power, but a facilitie to miscary. For mutable wil which is not rectified by that immutable Will aboue, is so much the neerer to Iniquitie, the more intent she is to doe ought. Fulgent. de Praedest. p. 15. Edit. Bas. 1587 So Fulgentius: Dat Deus cor novum vt in iustificationibus etus ambulemus, quod perti­net ad bonae voluntatis initium. Dat etiam vt iudicia eius ob­servemus & faciamus, quod pertinet ad bonae operationis ef­fectum. Ʋnde Fortè cog­noscimus. cognoscimur Dei esse, vt bonum facere veli­mus, & vt bonum facere valeamus. God giues vs a new heart to the end we should walke in his Statutes, and that belongeth to the beginning of a good will. It is his gift also, that we obserue and doe his Statutes, & that belongs to the effect of good working. Wherefore we acknow­ledge it to be Gods peculiar, that both we be willing to doe that which good is, and able also to performe it. Last­ly S. Austen: Quae voluntas? Aug Tom. 10 de verb. Apost. Ser. 13. p. 214. Edit. Bas. 1529 saith he, quod liberum arbitri­um? nisi ille regat cadis, nisi regat iaces. What will? what Freewill doest thou prattle of vnto me? Vnlesse God doe governe it thou fallest downe right: vnlesse he governe it, [Page 171] there thou lyest without recovery. And againe in Aug. To. 1. Re­tract. l. 1. c. 15. p. 16 Edit. Ba­sil. 1529. ano­ther place, In tantum libera est, quia in tantum liberata est. The will is so farre forth free, for she is freed so farre forth by the mercy of God. In a word, where S. Austen in other places seemeth to defēd the Freedome of wil, it was for be­cause hauing to do with the Manichees, who held that Mē were of evill will by creation of the evill God, he held indeed Freedome of will, but yet V. D. Fulke on the Rhem. Test. in Mat. 25.34. Freedome of will frō coaction by nature, not frō the thraldome of Sin through the first mans fall. The eleventh article is of the Iustifica­tion of Man. Art. 11 The Article is this. We are accounted righ­teous before God, only for the merit of our Lord and Savi­our Iesus Christ by faith, and not for our owne workes or deservings. Wherefore that we are iustified by Faith Only is a most wholsome doctrine, and very full of comfort, as more largely is expressed in the Homily of Iustification. In which Article we are to make good against our Adver­saries two severall Propositions: First that only for Christ his merit we are accoūted righteous before God: Second­ly that we are iustified by Faith Only. Both these in a ma­ner are one, and therefore that only for Christ his merit we are accounted righteous before God, and that we are iustified by Faith Only, witnesse that of the Apostle S. Iohn 1. Iohn. 1.7. The blood of Iesus Christ cleanseth vs from all Sinne. That of the Apostle S. Paule, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obediēce of one shall many also be made rigbteous. That of the same Apostle, 1 Cor. 1.30. Yee are of him in Iesus Christ who of God is made vnto vs Wisdome and Righteousnesse, and San­ctification, and Redemption. I, but this tearme ONLY, You haue it not in all the word of God that Faith only doth iustifie, saith Campiā This Propositiō, Faith only doth iustifie is not to be found in all the word of God Cōference in the Tower p. D. d. 3. b. though S. Paul say, man is iustified by Faith, yet he ne­ver said by faith only. Rhem in Iam. 1.24. say our Adversaries, where is that in all the Scripture? where? where is it? and where is this tearme Merit? where is Trā ­subtantiation? where is Masse?

Howbeit as there is in Scripture that which they imagine [Page 172] proues all this: both Merit, and Masse, and Transubstanti­ation, and the like, not named there in particular, so we are assured there is in Scripture that which proveth Faith Faith. For what meane there those many Negatiues, Rom. 9.11. Gal. 2.16. Tit. 3.5. Not by workes: Rom. 11 6. Ephes. 2.9. Not of workes; 2 Tim. 1.9. Not according to workes; Rom 4.6. VVithout workes; Rom. 4 13. Not through the law: Rom. 3.20. Not by the workes of the law, Rom 3.21. VVithout the law: Gal 2.16. Not but by Faith: is he not purblinde as S ^t Petere speaketh ( [...]) & cannot see a far of, that sees not in those Negatiues, Only Faith? 2. Pet. 1 9. Faith Only? Did not the Fathers therein perceiue as much before vs? Doe they not therevpon vse those very words of Sola Fides in Latine, and [...] in Greeke? & that which was also equivalent to them as Tantùm. vt credant. Amb. Tom. 5. in Epist. ad Rom c. 4 p. 186. Edit. Basil. 1538. Num est & hic quippiam alla­turus? Fidem duntaxat. The­ophyl. in Ep. ad Rom. c. 4 p. 7 Edit. Colō. 1528 Totum. creduli­tas sola donauit (Abrahamo) Aug. Tom. 10. de Temp Ser. 68. p. 516. Edit. Basil. 1529. De remissione peccatorum suf­ficere deberet sola credulitas. Cyp. in Symb. Apost. p. 379. Edit. Basil. 1530. Fidem tantùm pro­desse, & tantum nos posse quātum credimuss. Cyp. ad Quirinū, l. 3. c. 42. p. 305. Edit. Basil. 1530. [...]; Chrys. in Epist. ad Titum. [...]. fol. 99. b. Edit. Veronae. 1529. [...]. Oecum. in Ep. ad Rom. p 270. Edit. Veronae. 1532. Tantùm cre­dere, sola credulitas, Fides tantùm, &c? Search and see, or to saue you a labor let me be the Searcher for you. I haue else where proclaimed it long since, I will now make it good vnto you, that vnles it be one Case only (which my poore reading perhaps hath not light vpō as yet) otherwise there is no one Case in Sola Fides but some of the Fathers haue vsed it, more then once in thir writings. As first in the Nominatiue Fides sola iustificat. Hilar. in Mat. Can. 8. p. 352. & Can. 21. p. 406. Edit. Basil. 1535. Wherevpon faith Erasmus, Addit Hilarius, Fides enim sola iustificat, atqui haec est vox tot clamoribus hoc saeculo lapidata, quae in Hi­lario reverēter auditur. Erasm. de Ratione Concion. l. 3. S ^t Hilary, Sola fides posita est ad salutem. Ambr. Tom. 5. in. Epist. ad Rom. c. 9. p. 216. Edit. Basil. 1538. S ^t Ambrose, Si Gentes fides sola non salvat, nec nos. In 2. ad Gal. p. 346. Col. 2. And In 3. ad Gal. p. 347. he hath fiue times Sola Fides, though be say in that Chapter too, Non iustificat sola fides, meaning a dead faith. Hier. Tom 9. Edit. Basil. 1537. S ^t Ierom, Quia sola fides Christi mundat, non credentes in Christum soluti sunt ab emunda­tione. Aug. Tom. 8. in. Ps. 88. Conc. 2. p. 987. Edit. Basil. 1529. S ^t Au­sten and Ab hoc peccato quod originaliter carnalis nativitas trahit, neminem facultas naturalis, neminem litera sanctae legis, sed sola fides e­ripit Iesu Christi. Fulgent. de Incarnat. c. 16, p 746. Edit. Basil. 1587. Fulgentius: In the Genitiue, [...]. Chrys. in 2. ad Ephes Ser 5. p 145. And again, [...], In 1. ad Tim. c. 1. [...]. p. 8. b. Edit Veronae 1529. S ^t Chrysostom, [...]. Theodor. ad Graec. Infid. Ser. 7. p 107. Col. 1. Edit. Commelin. 1592. Theodoret, and Dicit (Aposto­lus) sufficere solius fidei iustificationem. Orig. in. 3. ad Rom. p. 504. Oper. Part. 2. Edit. Bas. 1571. Origen: In the Datiue, [...], Chrys. in 3. ad Gal. p. 95 Edit. Veronae. 1529. S ^t Chrysostom againe, and [...]. Basil. de Humil p. 388. Edit. Basil. 1532. S. Basil. In the Accusatiue, Impius per solam fidem iustificatur apud Deum. In 4. ad Rom. p. 186. And againe, Solam fidem gratiae Dei posceret ad Salutem, Ib. And againe, Cum sciant Abraham per solam fidem iustificatum. And a little after, Hi er­go haeredes sunt promissionis Abrahae qui illi succedunt suscipientes fidem in qua benedictus & iu­stificatus est Abrahā. Ib. in 3. ad Gal. p, 329. And againe, vt veniens qui promissus erat Abrahae fidem solam ab iis posceret, quā habuit Abraham vt & malorū suorū veniā & iustificationem me­rerentur. Ibid. p. 331. Ambros. Tom. 5. Edit. Basil. 1538. S. Ambrose, Rectè dici posset ad solam fidem perti­nere Dei mandata, si non mortua, sed viva illa intelligatur fides. Aug. Tom. 4. de Fid. & Oper. c. 22. p. 54. Edit. Basil. 1528. S ^t Austen, Quid à nobis exigit, quid praestari fibi à nobis iubet, nisi solam tan­tummodò fidem, castitatem, humilitatem &c. Salvian. de Provident. l. 7. p. 241. Edit. Par. 1594 Salvianus, Nos dicimus, illi per fidem solam ad indulgentiam attingunt. Arnob. in Ps. 106. p. 92. Edit. Par. 1580. Arnobius, Nunc planè demonstrat fidem ipsam vel solam iustificandi in se habere virtutem. The­ophyl. in 3 ad Gal. p. 77. Edit. Colon. 1528. Theophilact, & Solam iustificatus per fidem pacem habebit ad Deū, Super Cantic. Ser. 22. Fol. 137 Col. 4. And againe, Innuens: solam interdum fidem sufficere ad sa­lutem, & sine ipsa sufficere nihil. Bernar. Epist. 77. fol. 205. Col. 4 Edit. Paris. 1547. S. Ber­nard: In the Ablatiue Hoc cō ­stitutum est à Deo, vt qui credit in Christum salvus sit sine opere sola fide gratis accipiens remissi­onem peccatorum, In 1. Cor. 1 p. 239 And againe, Sola fide iustificati sunt dono Dei. In 3 ad Rom. p. 184. And againe, Sola fide iustificentur apud Deum. in 4. ad Rom. p. 186. Ambr Tom. 5. Edit. Basil. 1538. S ^t Ambrose againe, Evangelium per quod Gentes sola fide salvantur, in 2. ad Gal. pag. 345. Col. 2. And againe, Non ex operibus legis, sed sola fide sicut Gentes vitam in Christo invenisse te nosti, Ib. p. 346: Col. 2. Againe vpon that of the Apostle, In fide vivò filii Dei] In sola fide; quia ni­hil debeo legi antiquae. p. 347. Col. 1. And againe, In sola fide spes collocatur animarum, In 6. ad. Gal p. [...]53. Col. 2. Hier. Tom. 9. Edit. Basil. 1537. S ^t Ierome, Praecogniti quod non fuerant credituri ea fide qua sola possent à peccatorum obligatione liberari. Aug Tom. 9. in Evang. Ioan. Tract. 42. p. 216 Edit. Basil 1529. S ^t Austen and Salus sola fide quaeritur. Paulin. apud Augustinum Tom. 2. ep. 58. p. 186 Edit. Basil 1528. Paulinus. Shall I giue you a taste in every [Page 173] Case? Fides Sola iustificat, so S ^t Hilary: Sufficit solius fidei iustificatio, so Origen: Qui soli fidei innititur benedictus est, so S ^t Chrysostome: Impius per solam fidem iustificatur, so S ^t Ambrose: There wants indeed the Vocatiue: but, Gen­tes Sola Fide salvantur, so S ^t Ierome. Now where our Ad­versaries would shift of these & the like places with a Rhem. in Iam. 1.24. Vid. D. Fulke against them. di­stinction [Page 174] of a first and second Iustification, we may meete them at that turne with that of S ^t Gregory: Nudum me in fide Greg. Moral. l 2. c. 40. p. 11. Col. 1. Edit. Par. 1551. saith he, prima gratia genuit, nudum eadem gratia in assumptione salvabit. He speaketh in the person of a temp­ted Soule, as if such an one should say: The first Grace be­got me in faith when I was but naked (in good workes) and the same Grace shall saue me hereafter, whenas I shall be but naked (in them) nether. Besides that they speak not on­ly of the first conversion of a man, but of iustification vnto salvation of every faithfull man according to the example of Abraham, and David, who both had good works, yet were not iustified by them before God, but by their faith only. But of this see more in D. Fulkes Reioinder to Bri­stowes Reply, p. 206. and 207, as also against the Rhemish Testament on Iames 1.24. I will conclude this point with that of Calvin, in Act Synod. Trid. Sext. Sess. An­tid. Tract. The­ol. p. 336. Col. 2. Calvin: Fides Sola est quae iustificat; sides tamen quae iustificat non est sola. Vt solis calor solus est, qui terram cale­faciat: non tamen idem in sole solus est, quia coniunctus cum splendore. It is faith alone that iustifies, and yet that Faith that iustifies is not alone. Like as it is the heat a­lone of the Sun that heateth the earth, yet is not that heate in the sunne alone, forasmuch as it hath brightnes ioined with it. I come to the 12, 13, and 14, Articles concer­ning Good Workes. Art. 12 The 12 is this: Albeit that good Workes, which are the fruits of Faith, and follow after iusti­fication, cannot put away our sinnes, and indure the seve­rity of Gods iudgement, yet are they pleasing and accepta­ble to God in Christ, and do spring out necessarily of a true & liuely Faith, in so much that by them a liuely faith may be as evidētly known as a tree discerned by the fruit. Art. 13 The 13 is this: Workes done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, foras­much as they spring not of faith in Iesu Christ, neither do they make men meete to receiue grace (or as the Schoole-Authors [Page 175] say) deserue grace of cōgruity: yea rather for that they are not done as God hath willed & commanded them to be done, we doubt not but they haue the nature of sinne. Art. 14 The 14 this: Voluntary Workes besides, over & aboue Gods commandements, which they call works of Superero­gation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render vnto God as much as they are bound to do, but that they do more for his sake, then of bounden duty is required: where­as Christ saith plainely, when yee haue done all that are commaunded to you, say we be vnprofitable servants. Now from these three Articles arise three maine Questi­ons. First from the 12 Article, whether our good Workes can put away our sinnes, and indure the severity of Gods strict iudgement. Secondly, from the 13 Article, whether Good Workes being done before Iustification can please God, and deserue grace of congruity, and haue not rather the nature of Sinne. Thirdly, from the 14 Article, whether Workes of Supererogation can be taught without arro­gancy and impiety. But that Good Workes cannot put a­way our Sinnes, & in no wise indure the severity of Gods iudgement: & that before iustification they cannot please God, and deserue grace of congruity, but rather haue the nature of Sinne: and that workes of Supererogation can­not be taught without arrogancie and impiety, is evident in effect by that which hath beene already said cōcerning Workes, and Faith Only. I come to the 15, 16, 17, and 18, Article wherein our agreement is much greater. The 15, Article, is of our Saviours being alone without sinne. Art. 15 The Articles is this: Christ in the truth of our nature was made like vnto vs in all things (sin only except) from which he was clearely voide, both in his flesh, and in his spirit. He came to be a Lambe without spot, who by a sacrifice of him­selfe [Page 176] once made should take away the sinnes of the world: & sinne (as S ^t Iohn saith) was not in him. But all we the rest, (although baptized, and borne againe in Christ) yet offend in many things, and if we say we haue no sin, we deceiue our selues, & the truth is not in vs. Art. 16 The 16 Article is of Sin after Baptisme, the words are these: Not every dead­ly sinne willingly committed after Baptisme, is sin against the Holy Ghost, and vnpardonable. Wherefore the graunt of repentance is not to be denied to such as fall into sin af­ter Baptisme. After we haue received the holy Ghost, we may depart from grace giuen, and fall into sinne, & by the grace of God (we may) arise againe, and amend our liues. And therfore they are to be condemned, which say they can no more sinne as long as they liue here, or deny the place of forgiuenesse to such as truely repent. The 17 Article is of Predestination, and Election. The Article is this: Art. 17 Predestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) hee hath constantly decreed by his counsell, secret to vs, to deli­ver from curse and damnation, those whom he hath chosen in Christ out of mankinde, and to bring them by Christ to everlasting salvation, as vessels made to honour. Where­fore they which be indued with so excellent a benefit of God, be called according to Gods purpose by his Spirit wor­king in due season: they through grace obey the calling, they be iustified freely, they be made sonnes of God by adop­tion; they be made like the Image of his only begotten Son Iesus Christ; they walke religiously in good workes, and at length by Gods mercy, they attaine to everlasting felicity. As the godly consideration of Predestination and our Ele­ction [Page 181] in Christ, is ful of sweet, pleasant, and vnspeakable comfort to godly persons, and such as feele in themselues the working of the Spirit of Christ, mortifying the workes of the flesh, and their earthly members, and drawing vp their minde to high and heavenly things, aswell because it doth greatly establish and confirme their faith of eternall salvation to be enioyed through Christ, as because it doth fervently kindle their loue towards God: so, for curious and carnall persons, lacking the spirit of Christ, to haue continually before their eies the sentence of Gods Predesti­nation, is a most dangerous downefall, whereby the Divell doth thrust them either into desperation, or into retchles­nesse of most vncleane living, no lesse perillous then despe­ration. Furthermore, we must receiue Gods promises in such wise, as they be generally set forth to vs in holy Scrip­ture: and in our doings, that will of God is to be followed, which we haue expresly declared vnto vs in the Word of God. The 18 Article is of obtaining eternal salvation, onely by the name of Christ. The Article is this: Art. 18 They also are to be had accursed, that presume to say, that every man shall be saved by the law or sect which he pro­fesseth, so that he be diligent to frame his life according to that law, and the light of nature. For holy Scripture doth set out vnto vs onely the name of Iesus Christ, whereby mē must be saved. Now in al these we haue in some sort, gone (as it were) togither, we are now againe to part and that at the Church Style, for the 19. Article is this. Art. 19 The vi­sible Church of Christ, is a Congregation of faithfull men, in the which the pure word of God is preached, and the Sa­craments be duly administred, according to Christs ordi­nance, in all those things that of necessitie, are requisite to [Page 178] the same. As the Church of Ierusalem, Alexandria, and Antioch haue erred: so also the Church of Rome hath erred, not only in their living and maner of ceremonies, but also in matters of Faith. Here I confesse should much be spoken aswel for our selues, as against our Adversaries, howbeit since of the Visible Church I haue spoken so much Lect. 6. p. 106 already, as also of the Church of Rome, how it hath and doth Ibid. p. 123. erre, I will referre you concerning this Article to that which hath beene already spoken, and I come vnto the next, which is of the Authoritie of the Church. Art. 20 The Church hach power to decree Rites or Ceremonies, and au­thoritie in controversies of Faith: and yet it is not lawfull for the Church to ordaine any thing that is contrary to Gods word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore al­though the Church be a witnesse and a keeper of holy writ; yet as it ought not to decree any thing against the same, so besides the same, ought it not to enforce any thing to be beleeued for necessitie of salvation. Of this also should much be spoken, but forasmuch as I haue spoken before, & that vpon the 6. Article of the Sufficiency of holy Scrip­ture, it shall be needlesse to proue at this time, that the Church may enforce any thing to be beleeued that is ei­ther cōtrary, or besides the word of God, that is the Scrip­tures. Of the power the Church hath to decree Rites and Ceremonies, see Reverend M. Hooker in his third Book of Ecclesiasticall Politie, the 9. Section. I come to the 21. Article, Of the authoritie of generall Councells: the Arti­cle is this. Art. 21 Generall Councells may not be gathered toge­ther without the commandement and will of Princes. And when they be gathered together (forasmuch as they be an assembly of men, where of all be not governed with the spi­rit and word of God) they may erre, & sometime haue er­red, [Page 179] even in things pertaining vnto God. Wherefore things ordained by them as necessarie to salvation, haue neither strength nor authoritie, vnlesse it may be decla­red, that they may be taken out of holy Scripture. That Princes as supreame Governours within their owne Ter­ritories and Dominions may commaund all sorts of men to meet together, either to the implanting of Truth where it is not: or to the suppressing of Errors, Idolatry or Super­stition where it is, witnes the Councels that were holdē in the time of the Mosaical Government by David, Solomō, Asa, Ezekiah, Iosiah, &c. as also the General and National Councels that haue bin held by Christiā Emperors, Kings and Princes. Generall: as the Nicene by Constantine the great, the Councell of Constantinople by Theodosius the elder, the Councell of Ephesus by Theodosius the youn­ger, the Councell of Calcedon by Martian. And to goe a little out of my way, these were those foure Councels that in Vid M Hoo­ker Ecclesiast. Pol. l 5 §. 54. p. 116. foure only words, [...], that is, Truely, Perfectly, Indivisibly, Distinctly: the first against the Arrians, the second against the Apollinari­ans, the third against Nestorians, the fourth against Euty­chians, taught vs how to comprise by way of abridgment whatsoever Antiquitie hath handled at large, either in de­claration of Christian Beleefe, or in refutation of those foure Heresies. Of these also it was, that S. Gregory gaue that testimony, how he honoured them all Foure, & that which was next vnto them too, as he did the Foure Sicut Sancti Evangelii qua­tuor libros, sic quatuor Conci­lia suscipere & venerarime fa­teor, &c. Quin­tum qu [...] (que) Con­cilium pariter veneror &c. Greg. Epist. l. 1 ep. 24. p. 156. Col. 1. Edit. Paris. 1551. Gos­pels: meaning as it is likely, and as M.D. Whitaker Whitaker. in Camp. Rat. 4. ob­serves, that which was decreed and concluded in those Councells out of Gods word against those Hereticks. I proceed.

Besides these Generall Councels there haue beene Na­tionall and Provinciall too, called by those Princes who had the government in those Parts, as the Councell at Frankford, Rhemes, Moguntia &c. by Charles the Great: [Page 180] at Paris and Orleans by Childebert, and at other places by other Princes. That the ancient Fathers were of opini­on that so it was to be, witnesse first of all S. Ierome, Syno­dus, Hieron. Tom. 2. Advers. Ruf­fin. Apol. 2. p. 221. Edit. Basil. 1537. saith he, à qua excommunicatus est (Hilarius) in qua vrbe fuit? Dic Episcoporum vocabula. Doce qui eo anno Cō ­sules fuerint, qui Imperator hanc Synodum iusserit congre­gari. He would needs knowe of Ruffinus, amongst a many other questions, what Emperour had caused that Synode to be called, wherein Hilarius was supposed to haue been excommunicated. Such another witnesse might be Chrys. Tom. 5. Epist 1. ad In­nocent. p. 971. Edit. Bas. 1547 S. Chrysostome, such another Conc. Tom. 1. in Conc. Aqui leiens p. 331. b. Edit Colon. 1538. S. Ambrose, but I produce not their testimonies for brevities sake.

That Councels haue erred, we haue the experience of it in some of them, and the testimonies of the Fathers be­sides. The experience we haue of it in some of them is in that they haue concluded things contradictory, as the Councell of Laodicea, Vid. D. Rain. Thes. Angl. Thes 2 p. 699. Vid. Whitak de Conc qu. 6. c. 3. p. 287 and the third Councell of Carthage a­bout the Canon of the Scripture. The Councell of Nice & the Councell of Lateran, about the Iurisdiction of the Bi­shop of Rome. The Councell of Constance, and the Councell of Florence, about the Popes subiection to generall Councels.

The testimonies of the Fathers are many, I will instance only in a few. First in Gregory Nazianzen, who being re­quested to come to a Councell vtterly refused, and gaue this [...]. Naz ep. 42. ad Procop. p. 814. Edit. Par. 1609 reason, he for his part had never seene any good end of such meetings. Secondly in S ^t Ierome, Spiritus Sancti Hieron. Tom. 9 in Ep. ad Gal. citatur à Whi­takero l. de Cōc. qu. 6 c. 3. p. 328 & in Duraeum. l. 4. p 292. saith he, doctrina est, quae Canonicis literis prodita est; con­tra quam si quid statuant Concilia, nefas duco. It is the do­ctrine of the holy Ghost, which is delivered vnto vs in the Canonicall Scriptures, against which if so be Councels should in any wise decree, I should hold it a wicked act. Thirdly, in S ^t Austen, who speaking of Coūcels, Quis nes­ciat Aug. Tom. 7. de Bapt. contra Donat. l. 2. c. 3. p. 261. Edit. Ba­sil. 1528. saith he, & ipsa Concilia, quae per singulas Regiones vel [Page 175] Provincias fiunt, plenariorum Conciliorum authoritati, quae fiunt ex vniverso Orbe Christiano sine vllis ambagibus cede­re, ipsa (que) plenaria saepè priora posterioribus emendars? It was a point that no man was ignorant of in his daies, how that National & Provincial gaue place to Generall Councels, and that the Generall Councels themselues were often­times amended by them that came after. I come to the 22. Article, which is of Purgatory. The Article is this: Art. 22 The Romish doctrine cōcerning Purgatory, Pardons, wor­shipping and adoration aswell of Images, as of Reliques, & also Invocation of Saints, is a fond thing, vainely inven­ted, and grounded vpon no warranty of Scripture, but ra­ther repugnant to the word of God. First concerning the point that Purgatory, Pardons, worshipping and adorati­on of Images and of Reliques, & Invocation of Saints are grounded on no Scripture-warrant hath been manifested, by the examining of those Scriptures where vpon our Ad­versaries haue grounded them. I will instance in Purgato­ry. The chiefest places ^l brought for that, is Malachy 3, 2. 1. Cor. 3.10. Mat. 5.25. alleaged by Cardinali Allen, Allen. of Purg. l. 1. c. 6. &c. 10 and with which they keepe a great pudder Purgatories Triumph over Hell, by I.R. c. 3. now of late, Mat. 12.32. First concerning those two places that of Malachy and that of the Apostle to the Corinthians, it may be she­wed by the plaine circumstances of the places themselues, and also by the iudgement of the ancient Fathers that nei­ther of them both appertaineth any whit to Purgatory. See more in M ^r D. Fulke his D. Fulk [...] An­swer to Allens Booke of Purga­tory, c. 6. p. 101 Answere to Cardinal Al­len. Concerning that of Mat. 5.25. Thou shalt not come out thence, till thou hast paid the vtmost farthing. The meaning of Christ D. Fulk, Ib. c. 10. p. 135. saith D. Fulke is plaine, that he shal never come out, no more then that wicked Servant, which was cast in prison vntill he should pay the whole debt, which was ten thousands talents, Mat. 18.34. Concerning that of Saint Matthew againe, Mat. 12.32, S ^t Marke as the same D. Fulke a­gainst the Rhe­mish Test. in Mat. 12.32. D ^r Fulke observeth in an other place is a sure Interpreter of [Page 182] those words shewing Mark. 3.29. that he shall never haue forgiuenesse, but is culpable of eternall damnation. But of this place of Scripture you shall read much more in those excellent D. Ray. Prael. de lib. Apocryph Praelect. 171. 172, 173, 174, 175, &c. Lectures of D. Raynolds. I referre you vnto him. I need not here produce the Fathers concerning the point here mentioned in this Article, seeing the Article speakes here of Scripture only: howbeit that you may see, we haue of the ancient Fathers even in these points too, first concerning Purgatory, and Pardons, you shall heare what S ^t Hilarie saith, Confessio peccatorum Hilar. in Ps. 51. p 466. Edit. Basil. 1535. saith he, non nisi in huius seculi tempore est, dum voluntati suae vnusquis (que) permissus est, & per vitae licentiam habet confessionis arbitri­um. Decedentibus nam (que) de vita, simul & de iure decidimus voluntatis. Tunc enim ex merito praeteritae voluntatis lex iā constituta, aut quietis aut poenae excedentium ex corpore sus­cipit voluntatem. It is in effect that which the Eccles. 11.3. Preacher hath, If the tree do fall towards the South, or towarde the North, in the place that the tree falleth there it shall be. So S ^t Ierome, Docemur Hieron. Tom. 5. in 6. ad Gal p. 199 Col. 1. Ed [...]t. Bas. 1537 So S. Austen, Donec sumus in hac vita, quan tacun (que) nobis acciderint pec­cata, possibile est omnia ablui per poenitentiam. Cū autem abducti fuerimus ab hoc saeculo, ibi iam etiam si pae­netebit nos; val. de enim nos poe­nitebit, sed nul­la erit vtilitas paenitentiae &c. Aug. Tom. 10. De Temp. Ser. 181 p 712 Edit. Basil. 1529. saith he, dum in praesenti seculo sumus sive orationibus, sive consilijs invicem posse nos coadiuvari. Cum autem ante tribunal Christi venerimus, non Iob, nō Da­niel, nec Noe rogare posse pro quoquam; sed vnumquem (que) por­tare onus suum. We are taught whilest we are in this world that we may be holpen by each others Praiers, or each o­thers Counsailes. But when we shal once come before the Tribunal Seat of Christ, neither Iob, nor Daniel, nor Noe can possibly intercede for any, but every one must beare his owne burden. For worshipping and adoration of Ima­ges, I told you Lect. 6. p. 120 before what Lact. Divin. Instit. l. 2. c. 19. p. 144. Edit. Lugd. 1541. Lactantius said, Non est du­bium quin Religio nulla sit vbicun (que) simulachrum est. Reli­gion and Images agree togither, as Dagon and the Arke did, 1. Sam. 5.4. For worshipping and adoration of Reliques, as the Crosse, &c: we say with Arnob. adver. Gent. l. 8. pag. 228. Ed. Paris. 1580 Arnobius, or Minutius Fe­lix rather, Cruces nec colimus, nec optamus: vos planè qui lig­neos Deos consecratis, cruces ligneas vt Deorum vestrorum partes forsitan adoratis. True it is he spake to the Gentiles, [Page 183] but may not the like be said to Papists now? Or suppose some Papists should say these words of Arnobius to the Gentiles, might not the Gentiles intreat Horace to make reply to the Papists againe, ‘ Horat. Serm. l. 2 Sat. 3.O maior tandem parcas in sane minori?’

It is too too much they offend in this kind, specially a­bout the Crosse, which (a body would tremble to relate it, they not to write it) is to be worshipped ( Ergo Crux Christi est ado­randa adoratio­ne latriae. Th. Aquin. Sum. Part. 3. qu. 25. Art. 4. say they) with the selfsame honour that is due to God himselfe. For wher­as Thomas in one Crucem illam vt quandam Christi rem per contactum, ibi (in 30 sentē ­tiarum) hyper­duliâ, hîc latriâ adorandam di­cit. Hoc enim patet non esse revocationem dicti, quòd crux illa vt quaedam Christi res, est vener [...]nda: sed magnificationē illius, dum ab hyperdulia ad latriani ascen­ditur. Thomae à Vio Caiet. Comment. in il­lum locum Th Aquin. place (I can not Saint him now) had gi­ven Hyperdulia to it, a dish aboue Commons, yet not cō ­tent herewith (such is the greedy appetite of the Change­lings of the Church of Rome) in an other place he giues it Latria, & so Insomuch that Greg. de Valentia holdeth, as may well be con­cluded by his words, that some kind of Idolatrie is lawfull, and that S. Peter insinu­ated so much. His words be these. B. Petrum insinuavisse cultum aliquem simulachrorum (nempe sacrarum imaginum) rectum esse, quum fideles nominatim ab illicitis idolorum cultibus de­terrere voluit, Greg. Valent. de Idololat. l. 2 c. 7. Now the words of S. Peter are, 1. Pet. 4.3. [...]; Valentia goeth on, Quid enim attinebat ita determinatè cultos simu­lachrorum illicitos notare si omninò nullos simulachrorum cultus licitos esse censuisset. So that by his reckoning S. Peter might haue said [...] as well as [...]. Vid. D Rain de Romanae Eccles. Idololat. l. 2. c 9 §. 9 p. 587. a many after him. This being taught in their Schooles by their great Rabbyes that then lived, imagine how the cōmon Fry went to their Idolatry as to their din­ners. There needed not Nebuchadnezzars Dan. 3.10. Decree that every one that should heare the sound of the Cornet, Trū ­pet, Harp, &c: should fall down and worship, this woulde they do without bidding to the great infamy of Christian Religion. But now concerning the last point, Invocation of Saints; wherein we say with Aug. Tom. 9 Me­ditat. c. 5 p 476. Edit. Basil. 1529. S ^t Austen, Quem alium di­rigam intercessorem tibi nescio, nisi hunc qui est propitiatio pro peccatis nostris. And againe in an other Aug. Tom. 8. in. Ps. 64 p 455. Edit. Basil. 152. place, Ipse Sa­cerdos est qui nunc ingressus in interiora veli, solus ibi ex his qui carnem gestaverunt interpellat pro nobis. If Nisi hunc, & solus exclude all other, then can this Doctrine of our Ad­versaries [Page 184] [...] [Page 185] [...] [Page] [Page 181] [...] [Page 182] [...] [Page 183] [...] [Page 184] by no meanes be admitted. I come to the 23, Ar­ticle which is, Of ministring in the Congregation; wherein we agree somewhat better. The Article is this: Art. 23 It is not lawful for any man to take vpon him the office of publique preaching, or ministring the Sacraments in the Congregation, before he be lawfully called and sent to exe­cute the same. And those we ought to iudge lawfully cal­led, and sent, which be chosen, and called to this worke by men who haue publique authority given vnto them in the Congregation, to call, and send Ministers into the Lordes Vineyard. I would we might but as well agree in the next Article vnto this, which is of speaking in the Congregatiō in such a tongue as the People vnderstandeth. The Article is this: Art. 24 It is a thing plainely repugnant to the worde of God, & the custome of the Primitiue Church, to haue pub­lique praier in the Church, or to minister the Sacraments in a tongue not vnderstanded of the People. Now that it is first of all repugnant to the word of God we may hence gather, for that it crosseth a whole Chapter of the Apostle S ^t Pauls to the Corinthians. It 1. Cor. 14 6 profiteth not, it is V. 9. spo­ken in the aire, that is, it is not vnderstood, he that spea­keth is a V. 11. Barbarian, the vnderstanding is without V. 14. fruit, it V. 17. edifies not, it V. 19. instructs not, it giues occasion to some to say that we that vse it are V. 23. out of our wits. Concerning the custome of the Primitiue Church let vs heare what the Fathers say for their times. First Origen: Germanè Chri­stiani, Origen. cont. Cels. l 8. p. 799. Edit. Bas. 1571. saith he, ne vsitatis quidem in sacra Scriptura Dei no­minibus vtuntur inter precandum, sed Graeci, Graecis, Roma­ni, Romanis, singuli (que) precantur propriâ linguâ, Deum (que) ce­lebrant pro viribus: & omnium linguarum Dominus omni­bus linguis precantes exaudit, tam variè loquentes haud se­cus quàm consonos (vt ita dicam) & vnius vocis homines in­telligens, Non est enim Deus maximus vnus eorum qui cer­tā aliquam linguam sortiti sunt sive Graecam, siue Barbarā, [Page 185] ceterum ignari, nec solliciti de alienae linguae hominibus. The Graecians name God in the Greeke tongue, the Romanes in the Latine, and all severall Nations pray vnto God, & praise him in their own naturall and mother tongue. For he that is the Lord of all tongues, heareth men praying in all tongues, no otherwise then if it were one voice pro­noūced by divers tongues For God that ruleth the whole world, is not as some one man, that hath gottē the Greek or Latine tongue and knoweth none besides. So S. Ie­rom: Nunc passionem Christi, Hieron. Tom. 1 ad Heliodor. Epitaph. Nepot. p. 22. Edit. Bas. 1537. saith he, & Resurrectionem eius, cunctorum Gentium & voces & literae sonant. Taceo de Hebraeis, Graecis, & Latinis, quas Nationes suae Crucis ti­tulo Dominus dedicavit. And againe a little after, Bessisunt in Thracia iuxta Strymonē am­nem, ad dextrū accolentes latu [...] Solin. c. 15. Bes­sis etiam finiti­mas Getis ostē ­dit Ovidius. Vi­vere quàm mi­serum est inter Bessos (que) Getas (que) Illum qui popu­li sem per in ore fui. Ovid. Trist. l. 4. Eleg. 1. Bessorū feritas, & pellitorum turba populorum, qui mortuorum quō ­dam inferijs homines immolabant, stridorem suum in dulce Christi fregerunt melos & totius mundi vna vox est Christus. Now both the tongues and Bookes of all Nations doe found out Christ his Passion and Resurrection. I omit the Iewes, and Greekes, & Romans, which Nations the Lord hath dedicated to himselfe in the title of his Crosse. The savage nature of the Bessi, and People that for their wild­nesse goe clad in skins, who sometimes made Sacrifices of the Bodyes of Men, haue turned their barbarous speech into the sweet harmony of Christ, and Christ is now be­come the voice of the whole world. How S. Austen Aug. Tom. 8. in Ps. 18 Expo­sit. 2. p. 61. Edit Basil. 1529. re­sembleth those that vnderstand not what they say or sing at time of Divine Service to Parrats, and Pyes, and Crows, and such like, I haue shewed Davids desire to goe to Church Ser. 1. p. 48. elsewhere. Now though Publike Prayer and Sacraments be onely specified in this Article, yet are the Scriptures also meant, forasmuch as publike Prayer (meant here in this place) is never without them. True it is they are heard in some places and aboue the capacitie of the common People, but our Adversaries will be never able to answere that one passage of Aug. Tom. 8. de Doct. Christ. l. 2. c. 9 p. 17. Edit. Bas. 1528 S. Au­sten: In his quae apertè in Scriptura posita sunt inveniuntur illa omnia, quae continent fidem, mores (que) vivendi. All such [Page 186] things as concerne our Faith, and Manners for life, are there found plaine enough. And therefore, saith he in an­other Aug. Tom. 10 De verb. Apost. Ser. 1. p. 169. Edit. Bas. 1529 place, Sancta & divina eloquia Fratres iugiter imò quotidiè nobis salubriter recitantur, vt animae nostrae pascā ­tur, in futuro autem seculo aeternis epulis saginentur. Bre­thren, saith S. Austen, the Holy & Divine Scriptures are continually, I, every day rehearsed vnto vs wholsomely, and profitably, to the end our soules should be nourished thereby, Coimus. and should be made fat with everlasting Feasts in the world to come. Tertul. in A­pologet. c. 39. p. 709 Edit. Paris. 1580. So Tertullian, Cogimur, ⁿ saith he, ad literarum divinarum commemorationem, si quidpraesen­tium temporum qualitas aut praemonere cogit, aut recognos­cere. Certè fidem sanctis vocibus pascimus, spem erigimus, fi­duciam figimus. We meet together to heare the rehearsall of holy Scriptures. If the state of the present time do force vs to forewarne any thing, or call any thing to remem­brance of that which already we haue heard. Verily we feed our Faith with those holy words, we confirme our hope, we assure our confidence & trust. The more I won­der at some of our own coat, who so causelesly complaine of the wast and desolation of so many distressed Soules, who in so many places of this our Land and Country, say they, I vse their owne Nomen quae­tis? cui bon [...]? wordes, haue beene, and are dayly either pined away and consumed to the bone, for lacke of Gods sustenance, the bread of life, the word of God, the only preservatiue of the Soule: when God he knowet [...] [...]t is not the want of that that makes them so to pine (if so be they doe pine and consume away) as not attending to it when it is read vnto them, or refusing to heare it if it be not preached, and that as they take Preaching too, or not reading it at home themselues, or not hearing others read it that can. Benefits, our Martyrs when time was, would haue beene glad to haue enioyed: but we wax wā ­ton now, Iuvenal. Sat. 6. and must haue our fansies pleased. Nunc patimur longae pacis mala! But of this I haue spoken Conc. ad Cler. p. 5. elsewhere al­though in another Dialect. I come to the 25 Article which [Page 187] is of the Sacraments. The Article is this: Art. 25 Sacraments ordained of Christ be not only badges or tokens of Christiā mens profession: but rather they be certaine sure witnes­ses and effectuall signes of Grace & Gods good will towards vs, by the which he doth worke invisibly in vs, and doth not only quicken, but also strengthen, and confirme our faith in him. There are two Sacraments ordained by Christ our Lord in the Gospell, that is to say, Baptisme, and the Supper of the Lord. Those fiue commōly called Sacra­ments, that is to say Confirmatiō, Penance, Orders, Matri­mony, & extreame Vnctiō, are not to be coūted for Sacra­ments of the Gospell, being such as haue growne partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet haue not like nature of Sacraments with Baptisme and the Lords supper, for that they haue not any visible signe or ceremo­ny ordeined of God. The Sacramēts were not ordained of Christ to be gazed vpon, or to be carried about, but that we should duly vse them. And in such only, as worthily receiue the same, they haue a wholesome effect or operatiō: but they that receiue them vnworthyly, purchase to them­selues damnation, as S ^t Paule saith. That these fiue are Sa­craments it lyeth on our Adversaries to proue, Probatio L. cum de Le­ge. ff. de proba: & glos. Ibid. saith the Civill law, incumbit affirmanti; which if so be they could haue proved, they would (I doubt not) haue proved long ere this. They that so much boast of Antiqui­ty as they doe, and that the Fathers are as verily theirs as Ad Patres si quando licebit accedere, confe­ctum est praeliū Tam sunt nostri quàm Gregori­us ipse Decimus tertius, fiüorum Ecclesiae Pater amantissimus. Camp. Rat. 5. Gregory the thirteenth was, sometimes Bishop of Rome, me thinks in all this while they should haue queld vs with one Father that saith there are seaven Sacraments. In the meane time till they do it, let them consult with these Fa­thers whom we produce, but for two. First S ^t Austen: Sa­cramentis [Page 188] is numero paucissimis Aug. Tom. 2. Ep. 118. p. 359. Edit. Bas. 1528 saith he, observatione facilli­mis, significatione praestantissimis societatē novi Populi Chri­stus colligavit. Christ hath gathered togither a whole soci­ety & fellowship of a new kinde of People by Sacraments most few in number, most easie to be observed, and most excellent for signification. Now if they be the fewest in number, what more few then two? Or if they will say that Paucissima might be the phrase of Antiquity for Seaven, & I remember indeed that Possidius, or Possidonius in S ^t Au­stens life Sibi iuss [...]rat Psalmos Davi­dices qui sunt paucissimi de poenitentia scribi Posid. in vita Aug c. 31. pag. 609. Oper. Aug. Tom. 1 cals the Penitentiall Psalmes Paucissimi, which were no lesse then seaven, and S ^t Austen himselfe saith im­mediatly after the former words alleaged, Et si quid aliud in Scripturis canonicis commendatur; yet in diverse places he speakes of the Sacraments but as of two. As for exam­ple. Aug. Tom. 8. in Psal. 103. Conc. 4. p. 834 And Tom 9. in Evang. Ioan. Tract. 15. p. 9. Edit. Bas. 1529 De latere Crucifixi percusso Sacramenta Ecclesiae pro­fluxerunt. Now out of our Saviours side when he was cru­cified we know there issued nothing but ^u Bloud & Water. And againe in an other place, Aug. Tom. 9. de Cataclys. c. 4. p. 675. Edit. Bas 1529. Continuò exivit. Sanguis et Aqua, quae sunt Matris Ecclesiae gemina Sacramenta. Forth with came there forth Bloud & Water which are the two Sacraments of our Mother the Church. Aug. Tom. 3. de Doct. Christ. l. 3. c. 9 p. 35. Edit. Bas. 1528 And in his Booke de Doctrina Christiaena he names no more. So Cyp Epist. l 2. ep. 1. ad Steph. p 42. [...]. Edit. Bas. 1530. S. Cypriā: Tunc demum planè sanctificari & esse Filij Dei possunt si v­tro (que) Sacramento nascantur. Then may they be throughly sanctified, & become the Children of God, if they be new borne by both the Sacraments. I omit Iustin Martyr Apol. 2. Iustin Martyr, Tertul. cont. Marcion. l. 1. & 4. Tertullian, Ambros. de Sacram. S ^t Ambrose, Cyril. in My­stagogicis. Cyrillus Alexandrinus and o­thers, who having occasion to treat of Sacraments speake only but of two, Baptisme, and the Supper.

Concerning the gazing on the Sacraments here speci­fied, and carrying them about, let our Adversaries call to minde how well they agree with the Fathers in this Pra­ctise. First Origen: Dominus panem Origen in Levit. c 7. Hom. 5. p. 129. Edit. Basil. 1537. saith he, quem Disci­pulis dabat, & dicebat eis, Accipite & manducate, non distu­lit, nec servari iussit in crastinū. The bread which our Lord gaue vnto his Disciples he prolonged not to giue it, he [Page 189] commanded it not to be kept against the next day. Then Hier. Tom. 9. in 1. Cor. 11. p. 316. Col. 2. E­dit. Basil. 1537. S ^t Ierome: Post communionem quaecū (que) eis de sacrificijs su­perfuissent, illic in Ecclesia communem coenam comedentes pariter consumebant. After the Communion whatsoever was left of the sacrifices, even there in the Church they all eate togither as they did eate their common Supper. Then Clemēs Clem. Rom. ep. 2. Oper. p. 360. Edit. Colon. 1570. Romanus, Tanta in altario holocausta offerantur, quanta populo sufficere debeant. Quòd si remanserint, in cra­stinum non reserventur, sed cum timore & tremore Clerico­rum diligentia consumātur. Let so many Hostes be offered on the Altar as may suffice for the People that are present. If any remaine as over-plus let them in no wise be reser­ved till the morrow, but with feare and trembling let thē be eaten by Cleargy men. Evagrius Evagrius Hist. Ecclesiast. l. 4. c 35. p. 622 Edit. Bas. 1587. tels vs that it was the old custome, that if any Fragmēts did remaine the lit­tle childrē that went to Schoole were called to the eating of them. I come to the 26. Article which is of the vnwor­thinesse of the Ministers how it hindreth not the effect of the Sacraments, wherein both sides do agree. The Article is this: Art. 26 Although in the visible Church the evill be e­ver mingled with the good, and sometime the evill haue chiefe authority in the ministration of the Word and Sa­craments: yet forasmuch as they doe not the same in their owne name, but in Christs, and do minister by his commis­sion & authority, we may vse their ministery, both in hea­ring the Word of God, and in receiuing of the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednes, nor the grace of Gods gifts diminished frō such, as by saith, & rightly do receiue the Sacraments mi­nistred vnto them, which be effectuall because of Christs institution and promise, although they be ministred by e­vill men. Neverthelesse, it appertaineth to the disci­pline of the Church, that inquiry be made of evill Mini­sters [Page 190] & that they be accused by those that haue knowledge of their offences: & finally being found guilty, by iust iudg­mēt be deposed. We agree also in the 27 Article which is of Baptisme. The Article is this: Art. 27 Baptisme is not only a signe of profession, and marke of difference, whereby Christian mē are discerned from others that be not Christ­ned: but it is also a signe of regeneration or new birth, whereby, as by an instrument, they that receiue Baptisme rightly, are grafted into the Church; the promises of the forgiuenes of sinne, and of our adoption to be the Sonnes of God, by the Holy Ghost, are visibly signed and sealed; faith is confirmed, and grace increased by vertue of Praier vnto God. The Baptisme of young Children, is in any wise to be retained in the Church, as most agreeable with the institution of Christ. The 28 Article which is, Of the Sup­per of the Lord doth set vs at oddes, nothing more. Cui non mirum id, monstri (que) simile videatur Io. Foxii Syllogist in Epi. Hertator. saith Reverend Fox, ex ea re, quae vna omnium maximè ad concordiàm com­parata sit, tantum discordiae incendium conflari potuisse? To whom may it not seeme strange even to admiration, that out of that Matter which most especially was provided for peace and vnity, such burning flames should be caused betwixt one Christian and an other, But come we to the Article. Art. 28 The Supper of the Lord is not only a signe of the loue that Christians ought to haue among themselues one to an other: but rather it is a Sacrament of our redēp­tion by Christs death. In so much that to such as rightly, worthily, and with faith receiue the same, the bread which we breake is a partaking of the Body of Christ, and like­wise the Cup of Blessing, is a partaking of the bloud of Christ. Transubstantiatiō (or the change of the substāce of bread and wine) in the Supper of the Lord, cannot be proved [Page 191] by holy writ: but it is repugnant to the plaine words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spirituall manner. And the meane whereby the Body of Christ is received & eaten in the Sup­per, is Faith. The Sacrament of the Lords Supper was not by Christs ordinance reserued, carried about, lifted vp, or worshipped. First for the worde Transubstantiation which signifieth a passing or turning of one substance in­to an other, they themselues do thinke that it is intolera­ble to say that the substance of bread is changed into the substance of Christs Body, and therefore their Schoole­men hold that the Bread departeth and getteth it selfe a­way and that then in place therof, succeedeth Christs Bo­dy. Which kinde of change Vid. B. Iuell Defence of the Artic. Ar. 8. p. 397. say we cannot be tear­med Transubstantiatio, but rather Cessio, Successio, Annihi­latio, or Substitutio. But as cōcerning the point it selfe, that it cannot be proved by holy writ, nay that it is repugnant therevnto, and overthroweth the nature of a Sacrament is that that is here affirmed, and our Adversaries themselues haue made good. For neither haue they proved it by holy writ, nor haue they disproved such Proofes as haue shew­ed how repugnant it is to the plaine words of Scripture, & overthroweth in very trueth the nature of a Sacrament. They are excellent Treatises, that Sadeel hath Sadeel de Spirituali man­ducat. Corp. Christi. Item. de Sacrament. mā ­ducat. Corp. Christi Oper. Theol. p. 216. & p. 251. made to this purpose, by reason of my haste I will referre you vnto them. And least in the meane time you should thinke for that the Scriptures are here named only, our Adversaries by all likelyhood haue some reliefe yet out of the Fathers, I will acquaint you with what I haue read e­ven concerning the Fathers in this point, and for ought I haue read in our Adversaries Bookes (who are not alto­gither tonguetyed when they can take any advantage) goes vncontrolled as it is there set downe, & a many more [Page 192] passages to that purpose. Bring vs but one Father The true Dif­ferēce between Christian subie­ction and vn­christian Rebel­lion. Part. 4. saith our worthy Bilson, for 800 yeeres, that ever taught your Transubstantiation, and we will count it Catholicke. You may wrest saith he, and misvse 500 places of the Fathers, as your Friends before you haue done in this point, and your selues in other questions haue shewed the like activity. But that the substance of the bread vanisheth by consecration, and the sub­stance of Christ's Body really succeedeth vnder the same di­mensions and accidents of Bread and wine, and entreth our mouthes locally comprised within those formes: for this saith he [...], you shall never shew vs any one Father Greeke or Latine within the cōpasse of 800 yeers after Christ. Here wold they needs haue come with their Replyes. I.R. should haue here triumphed. I wisse it is good reason our Saviours Triumph should haue bin before Purgatories Triumph at the least. But nay, nay. Purgatory hath stood them more in steed them ever did our Saviour. The Children of this world are Luk. 16.8. not to learne wisdome of the Children, no not of light. I goe on.

That the Body of Christ is given, takē, and eaten in the Supper, only after an heavenly and spirituall manner; and that the Meanes thereof is Faith, witnesse that of [...], &c. Athanas. Tom. 1. in illud. Qui­cun (que) dixerit verbum p. 771. Edit. Comme­lian. 1601. Atha­nasius: How few men would his Body haue sufficed, that this should be the food of the whole world? Yea therefore doth he warne them of his ascension into heaven, that he might drawe them from thinking on his Body, and they thereby learne, that the flesh which he spake of, was celestiall meate from aboue, & spirituall nourishment to be given by him, &c. That of Cyp de Coen. Dom. p. 447. Edit. Bas. 1530 S ^t Cyprian: Eating & drinking be referred to one & the selfe­same end, with the which as the substance of our Bodies is in­creased and preserved, so the life of the Spirit is maintained with his proper nourishmēt. What food is to the flesh that faith is to the Soule: what meate is to the Body, that the Word is to the Spirit, working everlastingly with a more excellent ver­tue that, which bodyly meates doe for a time & only for a sea­son. That of Ambrose who approaching to the sacred Cō ­munion [Page 193] which they Ambr. Tom. 5 in Orat. 1. prae­par. ad Miss. p. 660. Edit. Paris 1586. intitle a Prayer preparing to Masse, amongst other things speaketh thus to our Saviour him­selfe: Thou Lord saidst with thine holy and blessed mouth, the bread which I will giue, is my flesh (given) for the life of the world. He that eateth me shall liue through me, hee abideth in me, and I in him. I am the living bread which came down from heaven, if any eate of this bread he shall liue for ever. Most delightfull Bread! heale thou the taste of my heart, that I may feele the sweetnes of thy loue. Let mine heart eate thee, and with thy pleasant rellish let the bowels of my soule be repleni­shed. Angels eate thee with full mouth, let Man that is a Pil­grim (on earth) eate thee as his weakenes will suffer him, that he faint not in the way, having this provision for his iournie. Holy bread living bread beautifull bread! which camest from heaven, and givest life to the world, come into my heart, and clense me from all filth of flesh and spirit. Enter into my soule, heale and sanctifie me within and without.

An other point in this Article is as concerning the Re­serving of it, and Carying it about, but of that we haue spoken before in the 25 Article. Concerning the Lifting of it vp, & Worshipping it, I shall not need to speak much. The Idolatry hath beene too too great that hath been oc­casioned thereby. True it is S. Austen Aug. Tom. 8. in Ps. 98. p 760 Edit. Bas. 1529 saith, Nemo illam carnem manducat, nisi prius adoraverit, No man eateth that flesh of Christ vnlesse he first adore it; but he meanes not the corporall creature: no more doth S. Ambrose nei­ther, who Ambr. Tom. 2 de Spir. Sanct. l 3. c. 12. p. 195 Edit. Bas. 1538. Vid. B. Bilson vbi supra. saith in a certaine place, Carnem Christi hodie in mysterijs adoramus. We adore the flesh of Christ in the mysteries. I come to the 29 Article wherein we say of the wicked that they do not eate the Body of Christ in the vse of the Lords Supper, contrary vnto our Adversaries. The Article is this: Art. 29 The wicked and such as be voide of a liuely faith, although they do carnally & visibly presse with their teeth (as S ^t Augustine saith) the Sacrament of the Body and Bloud of Christ: yet in no wise are they parta­kers [Page 194] of Christ, but rather to their condemnation doe eate and drinke the signe or Sacrament of so great a thing. A truth, that in very deed dependeth on the premisses, that were made good in the former Article. For if so be the Bo­dy of Christ be taken and eaten in the Supper, only after an heavenly and spirituall maner, and the meanes thereof is Faith, what haue the wicked there to doe without their wedding garment? What fellowship 2. Cor. 6.14 saith the Apostle, hath righteousnes with vnrighteousnes? And what communion hath light with darknes? And what concord hath Christ with Belial? Or what part hath the beleever with the infidell? The iudgement of the Fathers is correspōdent herevnto. None Vna est do­mus Ecclesiae, in qua Agnus edi­tur, nullus ei communicat, quem Israelitici nominis genero­sitas non com­mendat. Cypr. de Coena domini p. 448. Edit. Ba­sil. 1530. saith S ^t Cypriā, is partaker of this Lamb, that is not a right Israelite. Multa Origen. Oper. Part. 2. in Mat. c. 15 p. 27. Edit Basil. 1571. saith Origen, de ipso Verbo dici possent, quod factum est caro, verus (que) cibus, quē qui comederit, omni­no vivet in aeternum, quem nullus malus potest edere. Many things might be spoken of the Word, as that it was made Flesh and true meate, which whosoever eateth of, without all doubt shall liue for ever, which no wicked person can eate of. And S ^t Ierome making instance in Heretikes, Isti multas immolant hostias Hieron. Tom. 6. In Osee c. 8. p. 37. Col. 2. Edit. Basil. 1537. saith he, & comedunt carnes ea­rum, vnam Christi hostiā deserētes, nec comedentes eius car­nem, cuius caro cibus credentium est. So that Hereticks you see by S. Ierom's testimony doe not eate this flesh. Why? for it is the food of the faithful? I come to the 30. Article, of Receiuing in both kinds, and we disagree in that too. The Article is this: The Cup of the Lord is not to be de­nied to the Lay People. For both the parts of the Lord's Sa­crament by Christs ordinance and commandment ought to be ministred to all Christian men alike. A truth so evi­dent to the eie of him that hath but lookt on S. Paule in his Epistle to the Corinthians, that vnlesse they frame an Index Expurgatorius for him, they are quite vndone in this point too. Yee cannot, 1. Cor. 10.21 saith he, drinke the Cup of the [Page 195] Lord and the Cup of the Divels. Againe, 1. Cor. 11.26 As often as yee shall eat this Bread, and drinke this Cup, yee shew the Lords death till he come. Me thinks our Adversaries here should say as Act. 26.24. Festus once did, Paul thou art besides thy selfe; much learning doth make thee mad: or else with the Fryer in the Georg. Bu. chanani Fran­ciscan. Poet,

This Frier you must vnderstand was an old Seniour, and gaue certaine Precepts to a Novice. Among the rest this was one:

But I come from verse to prose, and now I am to prooue vnto you, that as the Scriptures so the Fathers are for the Communion in both kinds. First S. Cyprian. How doe we prepare, Quomodo do­cemꝰ aut provo­camus eos in cō ­fessione nominis sanguinem suii fund [...]re, si eis militaturis Christi sanguinem denegamus? Aut quomodo ad Martyrii po­culum idoncos facimus, si non eos ad bibendū prius in Ecclesia poculum Domi­ni iure commu­nicationis ad mittimus, Cyp. Epist. Lib. 1 Ep. 2. p. 4. Edit. Ba­sil. 1530. saith he (the People) for the Cup of Martyrdome, if we doe not first admit them in the Church to drinke the Lords Cup by right of Communion? Then S. Austen: Not on­ly no man is forbidden, A cuius sacri­ficii sanguine in alimentum su­mendo, non s [...] ­lùm nemo probibetur, sed ad bi­bendum potiùs omnes exhortā ­tur qui volunt habere vitam. Aug. Tom. 4. Quaest. super Levit. l. 3 c. 57. p. 155. Edit. Basil. 1528. saith he, but rather all men that seek [Page 196] for life are encouraged to drinke. So [...]. Chrys in 2. ad. Cor. Hom. 18 p. 59. b. Edit. Veronae. 1529. S. Chysostome: One body is proposed to all, and one cup. And againe in another place, while thou beholdest with thine eies, [...]. Chrys. de Sacerd l. 3. p. 77. Edit. August v. 1599 saith he, our Lord sacrificed, the Priest intent to that sacrifice, and pow­ring forth his Prayers, the People all about besprinkled and made red with that most precious blood; doest thou think thou art amongst mortall creatures, and that thou hast thy being on earth? The word he there vseth is [...]; made red like crimson, or skarlet; wherevnto he compareth most ele­gantly, their drinking of the Cup. Iustin Martyr, [...]. Iustin. in Tryph p. 112. Edit. Pa­ris. 1551. he cals it the Christians Dry, and Wet Nourishment, that they might, saith he, be admonished thereby what God the Sonne of God hath suffered for thē. Infinite are the places, B Bilson vbi supra. saith that worthy Prelat I spake of evē now, which might be brought to make faith, that for a thousād yeeres in the Church of God, the People were not deprived of the Lords Cup. I come to the 31 Article, wherin we differ most of al: the Article is this; The offring of Christ once made, is that perfect redempti­on, propitiation, and satisfaction for all the sinnes of the whole world, both originall and actuall, & there is no other satisfaction for sinne, but that alone. Wherefore the sacri­fices of Masses, in the which it was commonly said that the Priests did offer Christ for the quicke & the dead, to haue remission of paine or guilt, were blasphemous fables, and dangerous deceipts. We are now come to the Diana of our Popish Ephesians, whose magnificence of al our Adver­saries is so much worshipped. Act. 19.27. And surely were S ^t Paule a­liue now in these daies, & should speake as he wrote when time was, of Christ his Offering once made, the shout was not so great in Asia against him concerning the Diana of the Ephesians, as it would be here in Europ concerning the Diana of the Romanes. For what trow you would they say concerning these & the like passages? Heb. 7.27. Such a high Priest it became vs to haue which is holy, harmelesse, vndefiled, se­parate [Page 197] from sinners, & made higher then the heavens: which needed not dayly as those high Priests to offer vp sacrifice first for his owne sinnes, and then for the Peoples for that did he ONCE when he offered vp himselfe. Againe, Heb. 9.12. By his owne bloud entred he in ONCE vnto the holy place, and obtained eternall redemption for vs. Againe, Heb. 9.26. Not that he should offer himselfe often, &c: for then must he haue often suffered since the foundation of the world, but now in the end of the worlde hath he appeared ONCE to put away sinne, by the sacrifice of himselfe. Againe, Heb. 9.28. As it is appointed vnto men that they shal once die, and after that cōmeth the iudgement, so Christ was ONCE offered to take away the sinnes of many. Againe, Heb. 10.10. By the which will we are sanctified, evē by the offring of the Body of Iesus Christ ONCE made. Againe, V. 12. This man after he had offered ONE SACRIFICE for sinnes, sitteth for ever at the right hand of God, and from henceforth tarryeth, till his ene­mies be made his foot-stoole. V. 14. For with ONE OFFERING hath he consecrated for ever them that are sanctified. What would they say of all this? Would they not wish as did the Fryer, Primis perijsset in annis, aut māsisset adhuc hostis, that he had died in the Cradle, or had beene still an Enemy vn­to Christians? Indeed there is good reason they should take it to heart; for if so be our Saviour Christ did but once enter vnto the Holy place and obtained eternall redemp­tion, if he hath appeared but Once to put away sinne, by the sacrifice of himselfe, if but with one offering he hath consecrated for ever them that are sanctified; then offered he not for sins any Sacrifice in his Supper, much lesse did he institute any such Sacrifice to be reiterated, & this, Be­loved, is that that cuts the heart-strings of Popery. That the Fathers speake as we do is manifest by their writings. First Aug. Tom 3. De Trin. l. 4. Co. 13. p. 217. Edit. Bas. 1528 S ^t Austen: Iesus Christus morte sua quippe vno veris­simo sacrificio pro nobis oblato, quicquid culparum erat, vnde nos Principatus & Potestates ad luenda supplicia iure deti­nebant purgavit, abolevit, extinxit, &c: what sinnes soever we committed, by reason whereof Principalities & Pow­ers [Page 198] had vs in subiection, our Saviour Christ Iesus by his death, namely by one most true sacrifice offered for vs, hath purged, abolished, & quite extinguished. So S. Chry­sostome: There is now [...]. Chrys. in Epist ad Heb. Hom. 13 p. 15 [...]. Edit. Veronae, 1529. saith he, no other sacrifice. It is one only that hath purged vs. Nothing now after that, but Fyer and Hell. So Theophyl. in 8 ad Heb. p. 154. b Ed. Colō. 1528. Theophylact: Hic verò hostiam taliter obtu­lit, & tam fuit illa rei ingentis effectrix, vt vel temporis mo­mento, per se terrarum orbem purgaverit. And againe a little after, Nec saepè pro alijs sed semel obtulit. Quia cum virtute is praestet & pietate, vel vnica & sola oblatione satis potuit cun­cta perficere. Our Saviour offred such a sacrifice and of so great va [...]ue, as that in a momēt of time it purged the whole world (of the faithful,) and he forasmuch as he was of such vertue & power, well might he performe as much by one alone and sole sacrifice. I but Rhem. in 1. Cor. 10.21. Vid D. Fulke against them. say our Adversaries the Fa­thers call the Masse a Sacrifice. The Masse? Why they doe not so much as name it. S ^t Ambrose hath the word once, and so haue two Provinciall Councels in Africa. Leo hath it twice, which is all (saith our worthy B. Bilson. vbi. supra. Prelate) they can finde in 600 yeeres. True it is they speake of Sacrifices in­deed, but they are as like that Sacrifice, as York is foule Sut­ton to speake in a Northerne Proverb. Sacrificamus Tertul. ad Scap. p. 448 E­dit. Paris. 1580 saith Tertullian, sed quomodo Deus praecepit, pura prece. We sa­crifice for the safety of the Emperour, both to our God & his God: but as the selfe same God commands vs too, only by meere praier. He would haue laught outright to haue read in our Adversaries bookes, that a poore woman was as much boūd to procure a Mass to be said for her Hen, as a king for his kingdome. Which Cardinall Allen perhaps foresawe too, and therefore Coram Deo nō est magis ridi­culum vt pan­percula procu­vet sacrificium pro Gallina, quàm Rex pro Imperio: cum Christiani à minimo ad maximum dicere debeant; Pro omnibus quae retribuisti mihi Calicem salutaris accipiam & nomen Dei invocabo. Alan. de Sacrific. Eucharist. l. 2. c. 33. p. 623. sets it down, Coram Deo non est magis ridiculum: it was not so with God, with men he knew it was impossible. But to returne vnto my purpose. As Ter­tullian, [Page 199] so Iustin Martyr, Supplications [...]. Iustin. Mar­tyr. in Tryph. p. 112 Edit. Par. 1551. saith he; and gi­ving of thankes, I grant are the only perfect Sacrifices, and such as are acceptable vnto God. And Christians, they haue learned to make only such sacrifices, God Naz Orat:. 15 p. 225. Edit. Parif. 1609. saith Nazianzen requireth at our hands the alone & only sacrifice of praise, & a contrite heart, and a new Creature in Christ, which nevv Creature the Scripture doth call a new man. And chrys. Hom de Spiritu Sancte Tom. 3 p. 885. Edit. Bas. 1547 S ^t Chry­sostome to this purpose, Quod tuum altarium? mens tua spi­ritualis? Quod spirituale tuum sacrificium? omnis bona opera­tio. Quod templum tuum? mundū Cor. So that he makes the Minde, the Altar, every good Worke a Sacrifice, the Heart of Man, the Tēple. I, but the Fathers say that Christ is here sacrified, & that he is offered here. Be it so, & they say with­all that Christ is Crucified also here. But doe they meane may we thinke, really Crucified? No doubtles, & therefore thinke they not, or Sacrificed, or Offered. They knew the force of the Apostles consequence, Then must he haue oftē suffered. Heb. 9.26. I come to the 32 Article, which is of the Mariage of Priests, wherein we might hope of some good match to be made, but that they are [...]o ready to forbid the banes. The Article is this: Bishops, Priests, and Dea­cons, are not commanded by God's law either to vow the e­state of single life, or to abstaine from mariage. Therfore it is lawfull also for them, as for all other Christian men to mary at their owne discretion, as they shall iudge the same to serue better to godlynesse. The best is, it is not enough to forbid the banes only, but it must be on a lawful cause. Which seeing they cannot alleage, and yet still forbid the banes, we will do as Agesilaus did in an other case, who being to passe by a neighbour Country with a troope of Souldiers which he had, and asking leaue of the Gover­nour thereof to that purpose, when answere was returned that he would advise vpon it, Deliberet sanè Plut. in Age­silao. & Apoph­thegm. Lacon. saith A­gesilaus, nos interim progrediemur. well then, let him ad­vise, we in the mean time will go forward: right so say we [Page 200] in this case, let them deny the banes, we will marry not­withstanding, I meane so many of vs as want, that which hundreds of them haue not, The gift of Continencie. Nei­ther shall we this doe either against Scriptures, or the Fathers. That Priests were married in the old Testament is a case as cleere as the Sun; I, they had precepts givē vn­to them concerning the choice of their wiues. Levit. 21.13 He should take a maide vnto his wife. But a widdow, or a divorced wo­man, or a polluted, or an harlot, these he should not marry. Concerning the New Testament the Apostle S ^t Paule so speakes of the Cleargy, 1. Tim 3.2. Bishops, Tit. 1.6. Elders, and 1. Tim 3.12 Deacons, as if his meaning had been that they might be married. I, the Apostles themselues (as Omnes Apo­stoli exceptis Io­anne & Paulo vxores habu [...] ­runt, Ambros. Tom. 5. in 2. Cor. 11. p. 310. So that I say all the Apo­stles, meaning the 12. Apo­stles: of which 12 Paule was none. And yet there are that say S ^t Paule had a wife too, as Ignatius, & Cle­mens. For Cle­mens, see Eu­seb. Hist. Eccl. l 3. c. 27. Edit. Basil. 1587. Concerning Ignatius, D. Martin in his Treatise of Priests vnlawfull Mariages c. 1 p. z 3. b. saith he hath seen Manuscripts to the contrary, and maketh instance in one in Magdalen Colledge Library. But concerning this see more in D. Poynets Defence of Priests mariages. p. 118 For I take it to be D. Poynets, and not as D, Coosens doth (Part. 2. p. 109.) to be D. Parkers, sometimes Archbishop of Canterbury. some thinke) were al of them married, Iohn the Evangelist only excepted. If you would see more concerning this, I referre you to Socrat. Hist. Eccl [...]s. l. 8. c. 8. Edit. Basil. 1587. Socrates, and Sozom Hist. Eccles. l. 1. c. 22 Edit. Basil. 1587. Sozomen concerning Paphnutius, how being himselfe an vnmarried man, stood mainely yet in the defence of the Clergie that was maried. I referre you to the Synodus 6. Constant. c. 13. l. 8 c. 19. Ex Gratian, Dist. 31. c Quoniam p. 153. Edit. Lugd. 1584 Vid. Acts and Monum. p. 1153 Col. 1. Sixt Councell of Constance that by no meanes would haue those marriages dissolved. To that of Hier. advers. Iovin. l. 1. p. 40. Edit. Bas. 1537. S. Ierome, Eliguntur Ma­riti in Sacerdotium, non nego: quia non sunt tanti virgines, quanti necessarij sunt Sacerdotes. Maried men I grant are chosen into the Priesthood. True! for Priests indeed are farre more necessary then Virgins. Lastly to your owne Mantuan, who writing of S. Hilarie one of the Fathers of the Church, Bapt. Mant. Fast. l. 1. Op. Tom. 2. p. 252. Ed t 1576 hath concerning him these verses:

So Prosper lib. Epigram p 210 b. & there is in the margent., Videtur esse carmen Pau­lini, postea Nolani Epis­copi ad vxo­rē. Oper. Edit. Duaeci. 1577. S ^t Prosper,

But I come to the 33 Article wherein we agree somwhat better. The Article is this: That person which by open denuntiation of the church, is rightly cut off frō the vni­tie of the Church, & excōmunicated, ought to be taken of the whole multitude of the faithful as an Heathen & Pub­licā, vntill he be openly reconciled by penance, & receaved nto the Church by a Iudge that hath authority thereto. We agree also in the next which is of the Traditions of the Church; at least wise the difference is not great. The Article is this: Art. 34 It is not necessary that Traditions and Ceremonies be in all places one, or vtterly like, for at all times they haue beene divers, and may be changed accor­ding [Page 202] to the diversitie of Countries, Times, and Mens ma­ners, so that nothing be ordained against Gods word. Whosoever through his private iudgement, willingly and purposely doth openly breake the Traditions and Ceremo­nies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked openly (that others may feare to do the like) as he that offendeth against the common order of the Church, and hurteth the authoritie of the Magistrate, & woundeth the consciences of the weake Brethren. Every particular or National Church hath authority to ordaine, change, and abolish ceremonies or rites of the church or­dained only by mans authoritie, so that all things be done to edifying. In the next to this which is of Homilies I cō ­fesse we agree not, especially concerning the Matter of them. The Article is this: Art. 35 The second booke of Homilies the severall titles whereof we haue ioyned vnder this Ar­ticle, doth containe a godly and wholsome doctrine, and ne­cessarie for these times, as doth the former Booke of Homi­lies, which were set forth in the time of Edward the Sixt: and therefore we iudge them to be read in Churches by the Ministers diligently and distinctly, that they may be vn­derstanded of the People. Then followe the Names of the Homilies. 1 Of the right vse of the Church. 2. A­gainst perill of Idolatry. 3, Of the repairing and keeping cleane of Churches. 4, Of good workes, first of fasting. 5, A­gainst gluttony and drunkennesse. 6. Against excesse ef apparell. 7, Of Prayer. 8, Of the place and time of Prayer. 9, That common Prayers and Sacraments ought to be mi­nistred in a knowne tongue. 10, Of the reverent estimati­on of Gods word. 11, Of almes doing. 12, Of the Nativitie [Page 203] of Christ. 13, Of the passion of Christ. 14, Of the Resurrec­tion of Christ. 15, Of the worthy receauing of the Sacra­ment of the body and blood of Christ. 16, Of the gifts of the Holy Ghost. 17, Of the Rogation daies. 18, Of the state of Matrimony. 19, Of Repentance. 20, Against Idlenesse. 21, Against rebellion. But of the Matter of these Homilies so far forth as it toucheth our Adversaries, I haue partly spoken heretofore, partly I shall speake hereafter vpon divers & sundry opportunities, that shall be offered: wher­fore I omit it now for this time, M. Mason of the Consecrat. of the Bishops in the Church of England, as also of the Ordinati­ons of Priests & Deacons. Con­cerning which Booke I. R. in his Purgatories Triumph o­ver Hel. p. 141 hath this pas­sage. I dare not vrge M. Mason too far, least he bring me the next time he writeth, as au­thenticall Re­cords for the cō ­secration of Crā ­mers heart in Lambeth Chap­pell, as he hath printed now at last, when such are dead as might controle them, which their importunitie could never obtaine in their life, for the ordinations of his Bishops in the same place. Thus are they ne­ver pleased, nor full, nor fasting. But I trust by that time M. Mason hath done with him, Habebit poenam noxium caput, to speake in Livies phrase, or rather in S. Ieroms, Os barbarum, & procax & in convitia semper armatum. and come to the 36 Arti­cle, which is of the Consecration of Bishops, and Mini­sters. The Article is this: The booke of consecration of Archbishops, and Bishops, & ordaining of Priests & Dea­cons, lately set forth in the time of Edward the sixt, & cō ­firmed at the same time by authoritie of Parliament, doth contain all things necessary to such consecration & ordai­ning, neither hath it any thing, that of it selfe is supersti­tious or vngodly. And therfore whosoever are cōsecrated or ordered according to the Rites of that book, since the se­cond yeare of the forenamed King Edward, vnto this time or hereafter shall be consecrated or ordered according to the same Rites, we decree all such to be rightly, orderly, and lawfully consecrated, and ordered. And in this Article is there much to say, but I haue lately beene prevented by a painefull and skilfull ^u workman in the house of God, the Church, to whose labours I referre you. And I referre you the rather to him for he was sometimes of this House, though afterwards ful worthily he were chosen into ano­ther. [Page 204] I come to the 37 Article, which is of the Civill Magi­strates. Art. 37 The Article is this: The Queenes Maiestie hath the chiefe power in this Realme of England, & other Her Dominions, vnto whom the chiefe governement of all e­states of this Realme; whether they be Ecclesiasticall or Ci­vill, in all causes doth appertaine, and is not, nor ought to be subiect to any forraine Iurisdiction. Where we attri­bute to the Queenes Maiestie the chiefe governement, by which titles we vnderstand the minds of some slanderous folkes to be offended; we giue not to our Princes the mini­string either of Gods word, or of the Sacraments, the which thing the Iniūctions also lately set forth by Elizabeth our Queene, doth most plainely testifie: but that only preroga­tiue which we see to haue beene giuen alwaies to all godly Princes in holy Scriptures by God himselfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Tempo­rall, and restraine with the Civill sword the stubborne and evill doers. The Bishop of Rome hath no Iurisdiction in this Realme of England. The Lawes of the Realme may punish Christian men with death, for heinous and grievous offences. It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serue in the warres. This concerneth the Suprema­cy of his Maiestie now Regnant (howsoever according to those times these Articles were framed in, Queene ELI­ZABETH be here named.) And reason good that as his Ma­iestie defendeth our Rites, so we also for our parts should every of vs endeavour to defend his Right & Title. True it is, he is able himselfe to doe that, no man better, and we haue seene to our great ioy, even in this kind,

but yet for our Adversaries be many, even like the Ara­mites 1. Kin. 20.27 filling whole Countries, reason we should all and every of vs put to our helping hand. But to come to the point in hand.

That we giue no more in this Article to the Prince that is over vs then is given him by Gods word, and confirmed by the Fathers, I shal briefly now proue both by the Word, and by the Fathers. First concerning the Word, the Apo­stle S ^t Peter, by whom they claime, disclaiming (it should seeme) all such Superiority, Submit your selues 1. Pet. 2.13. saith he, vnto al maner ordināce of man for the Lords sake, whether it be vnto the king as vnto the superiour, or vnto Governours as vnto them that are sent of him. So the Apostle S ^t Paule, Let every soule Rom. 13.1. saith he, be subiect vnto the higher powers. And that yee may know of what Powers he speaketh there in that place, Princes V. 3. saith he, are not to be feared for good workes but for evill. So our Saviour Christ himselfe, when Pilate was vp with his authority over him, Knowest thou not that I haue power to crucifie thee, and haue power to loose thee? Thou couldest haue no power at al against me Ioh. 19.11. saith our Saviour, except it were given thee from aboue. And indeede that the chiefe government of al estates of a Realme whe­ther they be Ecclesiastical, or Civil do appertaine to King­ly authority; witnes that of the Prophets, who so often & so earnestly commanded the Kings in their time (from the mouth of the Lord) to cut downe the groues and high pla­ces, to breake downe the Idols, and Images whereby Ido­latry was committed, and commended such as did it, and threatned such as did it not. So that a Christian Prince in­deed as our worthy Iuell Iewell Apol. p. 160 observeth hath the charge of both Tables committed to him by God, to the end he may vnderstand, that not Temporall matters only, but also Re­ligious and Ecclesiasticall Causes pertaine to his office. Thus Theodosius the Emperour did not only sit among the Bishops, but also Socrat. Eccl. Hist. l. 5. c. 10. Sozom. l. 7. c. 12 ordred the whole arguing of the cause, and tare in peeces the Heretikes bookes, and allowed for [Page 206] good the iudgement of the Catholikes. In the Councel of Chalcedon a Civile Videtur nobis iustum esse, eidē poenae Dioscorū R. Episcopum Alexand, & Iuvenalē Rev. Episc. Hicrosol. &c. Concil. Ch [...]lced. Act. 1. p. 831. Vid. Evagriū. l. 2. c. 4. Magistrate condemned for Here­tikes, by the sentence of his owne mouth, Dioscorus, Iuve­nalis, and Thal [...]ssius being Bishops, and gaue iudgement to put them down from their dignities in the Church. But I come to the Fathers.

Colimus Imperatorem sic Tertul. ad S [...] de Perseq. ta [...] 448. Edit. P [...]t. 1580. saith Tertullian, quomodo & nobis licet, & ipsi expedit, vt hominem à Deo secundum: & quicquid est à Deo consecutum, solo Deo minorem. And a­gaine in an other Tertul. Apolo­get. c. 30. p 703. Edit. eiusd. place, Sentiunt eum Deum esse solum in caius solius potestate sunt, à quo sunt secundi, post quem primi an [...]e omnes & super omnes Deos. The meaning is, it is onlie God who is aboue Princes, Princes are after him, & then before all others. So Optat. cont. Parmen. l. 3. Optatus, Super Imperatorem non est nisi solus Deus qui fecit Imperatorem. The Emperour hath none aboue him, but God that made him. And [...] Chrys ad Pop. Antioch. Hom. 2 p. 33. Edit. Lond. 1590. S ^t Chryso­stome to this purpose, Parem vllum super terram non habet. The Emperour hath no Peere on earth, much lesse a supe­rior. They had little Vid B. Bilson vbi sup. Part. 3. p 69. Edit. Lond. 1586 Arithmetike in those daies to cast that a Priest should be seaven & forty times greater then a Prince, by reason of the Sun and Moone in the firmament. I wil end this point of the Supremacie with the subscrip­tiō of a Priest, D. Rayn. Conf. c. 10. Divis 1. p. 674 At the beginning of which Conference there is a letter of M Harts to iustifie M. D. Raynolds true dealing with him. Both set forth in M. Harts life time least some wrangling I.R might say: He hath printed now at last, when such are dead as might controle him. M ^r Hart by name with whō our D. Rai­nolds had that famous cōferēce. Who whē he had thought that wee meant to giue as much to the Prince by the title of the Supremacie, as they did to the Pope, and saw by M ^r Nowels Bookes that we gaue her no more, then doth S ^t Austen, who saith that kings do serue God in this, as kings, if in their owne Realme they commande good things, and for­bid evill; not only concerning the civill state of men, but the In hoc Reges sicut eis divinitus praecipitur Deo serviunt in quantum Reges sunt, si in suo Reg no bona iubeant, mala prohib [...]nt, non solum quae pertinent ad humanam societatem, verumetiam quae ad divinam religionem. Aug. Tom. 7. cont. Crescon. Grammat. l. 3. c. 50. p. 185. Edit Bas. 1528. [Page 207] Religion of God also, thus much he subscrib'd vnto. Vpon which Confessiō if you please you may make these sequē ­ces: First what is the right and interest of Princes in mat­ters Ecclesiasticall: Secondly, that by a Priests confession we gaue no more to Queene Elizabeth then was indeede due vnto her: Thirdly, that you need not travaile over sea for this knowledge either to Rome, or Rhemes, or Doway or so forth, you may as well learne it here at home. But to returne to the matter in hand. That the Bishop of Rome hath no Iurisdiction within this Realme is a sequence of the Premisses, and therefore may he do well to stoope to Thrasoes proffers in the Poet, Terent. Eu­nuch. Act. 5. Scen. 9. Vt haereat in parte aliqua tandem apud Thaidem, to play at small games in our king­dome, rather then wholy to sit out. Now, throwing at all as he doth there is great good hope on our side, feare on theirs, that he shall at length loose all. I come to the 38 & 39 Articles: the one of Christian mens goods which are not common: the other of a christian mans oath, wherein we a­gree. The 38 Article is this: Art. 38 The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as certaine Anabaptists doe falsly boast. Notwithstanding every man ought of such things as he possesseth, liberally to giue Almes to the poore, according to his ability. The 39 Article is this: Art. 39 As we confesse that vaine & rash swearing is forbidden Chri­stian men by our Lord Iesus Christ, and Iames his Apostle: so we iudge that Christian Religion doth not prohibite, but that a man may sweare when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophets teaching, in iustice, iudgement, and truth. Art. 40 The 40 Article is the Ratification of all the Articles going before, namely that being agreed vpon in the yeere 62, they were confirmed againe some nine yeares after in the yeere 71.

And thus, Beloved, haue you heard at length the chiefe points of that Doctrine which our Mother the Church of England doth hold at this day. And now as Iacob Gen. 31.36. saide to Laban, What haue I trespassed? What haue I offended, that thou hast pursued after me? Seeing thou hast searched all my stuffe, what haste thou found of all thy houshold stuffe? Put it here before my brethren, and thy Brethren, that they may iudge betweene vs both: so let vs say vnto our Adversaries what haue we trespassed? What haue we offended? That they pursue vs so hotly, and at everie third word call vs Heretikes. Now that all our stuffe is thus searched, what Heresie is it they therein finde? Doe we say the Scriptures are sufficient to Salvation; that the Apochrypha are not Canonicall; that Originall Sinne remaineth in them that are regenerated; that Man hath not free-will; that we are iustified by faith only; that good workes cannot put away sinne and indure the severity of Gods iudgement; & done before Iustification that they cannot please God, and de­serue grace of congruity; and that workes of Supereroga­tion cannot be taught without impiety? Doe we say that any particular Church may erre; and Generall Councels to; that the doctrine of Purgatory, Pardons, Worshipping of Images, &c: is repugnant to the word of God; as also publike Service in a Tonge not vnderstood that there are but two Sacramēts only, Baptisme & the Supper; that there is no Transubstantiatiō in the Sacrament, that is, a pasing or turning of one substance into an other; that the wicked eate not the Body of Christ; that the Cup is to be admini­stred to the People? Do we say that the Mass is no Sacrifice; that Ministers may marry; that who are consecrated and ordered Bishops and Ministers according to our Rites are lawfully consecrated, & lawfully ordered; that the Prince is Supreame Governour, and the Pope hath nothing to doe in this our whole Land, nor Church, nor Common­weale? Alas what is there in all this that may not evident­ly be proved, both by See more hereof in M. Rogers of these Articles. Scriptures and by Fathers? Some­what [Page 209] you haue heard out of either of them concerning these severall points already. Much See M ^r. Ro­gers vpon these Articles. Prin­ted by Iohn Le­gat. 1607. more might haue bin brought, but my purpose was to giue a tast only, that whē you shall come to riper yeares, you in reading of the Fa­thers may say as the Psalmist did in another case, Ps. 47.9. vulg Sicut audivimus, sic vidimus, Like as we haue heard, so haue we seene, Psalm. 48.7. It was a worthy speech of one of our B. Bilsons sur­vey of Christs sufferings for Mans Redemp­tion. p. 415. Prelats: I do no where refuse the faith professed & preached in the Primitiue Church of Christ by the learned and ancient Pastors, and Guiders thereof. I openly confesse to God, & this Realme, I should never sleepe quietly, if I saw my selfe to be of another faith then they were. Thus he: and imagine for Oxford, for he was an Oxford man, one more shall you haue for Cambridge, and then no more. This I dare avow, D. Fulke a­gainst Staple­tons Fortresse, p. 25. saith D. Fulke, that what Article of Doctrine soever we doe affirme, the same hath beene affirmed of the godly Fathers of the Primitiue Church, whatsoever we deny, the same can­not be proved to haue beene vniversally affirmed and recea­ued of all the godly Fathers by the space of 600 yeeres toge­ther. And what remaineth but I now conclude not onely with the words of my Text, But this we confesse vnto them that after the way which they cal Heresie, so worshippe we the God of our Fathers, beleeving all things which are written in the Law, & the Prophets: but beleeving al things also that were written by the Evangelists, and the Apostles, & not refusing that Faith that was professed & preached in the Pri­mitiue Church of Christ by the learned and ancient Fathers the Pastours and Guiders thereof. The God of Heaven so blesse vs, and the seed that hath beene sowne, &c.

IT was an excellent speech of Arnob. adver. Gent. l. 8. p 231 Ar­nobius, or rather of Minutius Felix, Lecture 9. Iunij, 10. 1613. Nos non habitu sapientiam, sed men­te praeferimus: non eloquimur magna, sed vivimus. We Christians make no shew of wisdome by our exteri­or outward habite, but by the ha­bite of our minde; our words are not so lofty as our liues. And Ter­tullian speaking of the Christians how vertuously they li­ved in his daies, hath many lines to this purpose: I at this time will only english them, & indeed I would they were englished by English men as they should be. He writing to the Heathens, It is De vestris sē ­per aestuat car­cer; de vestris semper metalla suspirant; de ve­stris semper be­stiae saginantur; de vestris sem­per munerarii noxiorum gre­ges pascuntur. Nemo illic Christianus nisi planè tantùm Christianus, aut si & aliud, iam non Christianus. Si de Pudicitia provocemur, lego partem sententiae Atticae in Socratem corruptorem Adolescentium pronunciatam. Sexum nec soemineum mutat Christianus. Novi & Phrynem meretricem Diogenis supera recubantis ardorem subantem. Audio & quendam Spensippum de Platonis schola in adulte­rio periisse. Christianus vxori suae soli masculus nascitur. Democritus excoecando semetipsum quòd mulieres sine cōcupiscentia aspicere non posset, & doleret si non esset potitus, incontinentiam emen­datione profitetur. At Christianus salvis oculis foeminam videt, animo adversus libidinem coecus est. Si de Probitate defendam, eccè lutulentis pedibus Diogenes superbos Platonis thoros alia superbia deculcat; Christianus nec in pauperem superbit. Si de Modestia certem, eccè Pythagoras apud Thu­rios, Zenon apud Pryenense [...] tyrannidem affectant; Christianus verò nec aedilitatem. Si de Aequa­nimitate congrediar Lycurgus [...] optavit, quod Leges eius Lacones emendassent; Christi­anus etiam damnatus gratias agit. Se de Fide comparem, Anaxagoras depositum hostibus denega­vit; Christianus etiam extra fidelis vocatur. Si de Simplicitate consistam, Aristoteles familiarem su­um Hermiam turpiter loco excedere fecit; Christianus nec inimicum suum laedit. Idem Aristoteles tam turpiter Alexandro regendo potius adulatur quàm Plato à Dionysio ventris gratia vnditatur Aristippus in purpura sub magna gravitatis superficie nepotatur, & Hippias dum civitati insidias disponit, occiditur; hoc pro suis omni atrocitate dissipatis nemo vnquam ten [...]avit Ch [...]istianus. Sed di­cet aliqu [...]s etiam de nostris excedere quosdamà regula disciplinae, de sinunt tum Christiani haberi penes nos. Tertul. Apologel. c. 44 & 45. p 713. 714. 715. saith he, with men of your sort that [Page 212] the Prisons are so replenished; yours they are that for their misdeeds are condemned to the mines; it is with yours that your wilde beasts fat thēselues; yours they are that your beau­tifull Citizens do feed their droues withall procured for that purpose. No Christian to be seene in those places, as he is a Christian only: or if so be he be somewhat else, then is he no Christian. And comparing a little after their Philosophers and Christians togither, If, saith he, the chalenge be made concerning CHASTITIE, I could tell you what even your So­crates in part was condemned for; I could tell you of Phrynes the harlot of Diogenes, & of one Speusippus a Scholler of Pla­toes; as for a Christian he shewes himselfe to be male only vnto ...his wife. Your Democritus he forsooth put out his two eies, & all for he could not looke on a woman, but hee must needs lust after her: a Christian lookes on women with safety of eie-sight enough, and concerning lust, it is not his eie, it is his hart that is blind only, If I should speake of CIVILITIE, I could tell you of Diogenes, that trampled Platoes pride vnder foot, but with a greater pride of his own; a Christian is not prowd, no not to­wards the very poore. If so be I should speake of MODESTIE, e­ven Pythagoras with the Thurians, Zeno with the Pryenians affected a kinde of Tyranny: a Christian seekes not after the meanest office that is. If so be I should speake of PATIENCE, Lycurgus wished to the Lacedemonians an evill end, for be­cause they altered his lawes: a Christian though he be con­demned, will notwithstanding giue thankes for it. If I should speake of FIDELITY, Anaxagoras refused to giue the Enemy his Depositum, that which was giuen vnto him in keeping, no Enemy can blame a Christian for such kinde of dealing. If I should speake of PLAINENES and SIMPLICITY, I could tel you how Aristotle vsed his friend Hermias: a Christian will not harme, no not his enemy. The selfesame Aristotle as basely flattered Alexander, as Plato did Dionysius, or Aristippus playd the gurmandizer, Hippias the Traitour: this a Christi­an will never adventure vpon, no though it were to the good of a many besides. But some perhaps will say that there are even [Page 213] of Ours to, that sometimes tread awry: nay but then they are none of ours, but are vtterly discarded by vs. Behold, Belo­ved, what a goldē age there was of Christians at that time! how vertuous they were! how religious! what discipline towards such as gaue occasion of offence! Their scope was obedience, ours is skill; their endeavour was reforma­tion of life, our vertue nothing but to heare gladly the re­proofe of vice; they in the practise of their religion weari­ed chiefly their knees and hands, we especially our eares and tongues: In a word, we are growne, saith M Hooker Eccles. Pol. l. [...]. § 81. p. 265. Reverend Hooker, as in a many things els so in this to a kind of intē ­perancy, which (only Sermons excepted) hath almost brought all other duties of Religion out of tast.

The consideration hereof, Dearely Beloved, did cause me at the first, whē I pondered with my selfe what kind of Lectures to read vnto you, to make such a Division of thē that as some should be for knowledg, & illightning of the mind, so others againe should be for life & conversation. This it was that made me make that divisiō at the Lect. 1. p. 20. first of what the Church was to Beleeue, & what to Practise. Do­ing & Teaching was our Saviours method, Act. 1.1. ours shall not be contrary to it, if Teaching be first, & then Do­ing. Having told you thē hertofore what the Church is to Beleeue, and by consequence every of you who are of that Church: come we now vnto her Practise which being first of all to obserue the Commandements, secondly to Pray, thirdly to Fast, fourthly to giue Almes: of everie of these in their severall order, and in as many severall Lectures, and first of the ten Commandements. The Text I haue chosen to this purpose is out of S ^t Matthewes Gospell. Mat. 22. the 37, 38, 39, and 40 verses. The words be these: ‘Iesus said to him: Thou shalt loue the Lord thy God with all thine heart, with all thy soule, & with all thy minde. This is the first and the great Commande­ment. [Page 214] And the second is like vnto this, Thou shalt loue thy neighbour as thy selfe, On these two commaundements hangeth the whole Law and the Prophets.’ The words you see are an answere, and the answere is to a guestion, which a certaine Pharisee here made. This Pha­risee it should seeme was of the humour of some in our daies whose questioning with their Minister is not so much to learne, as to try what he can doe, and if he be­stirre not himselfe the better, to expose him to the scorne and contempt of standers by. A sawcy & malepert kinde of Sheep Ram. pant. Questionists, who having so many Quaerees for o­thers, haue not one only for themselues, whether the dis­grace so wittingly and willingly offered to the Servant, redound to the Master or not. But to returne vnto my Pharisee. He was, saith the Text, An expounder of the Law, and setting vpon our Saviour in his own proper element, the law, he thought now to shew himselfe such an one therein as that the world should take notice of him that he was the man that put Iesus to a Non plus.

It is not vnlikely but that he studied the Case long before, and all the Obs, and all the Sols, that might haue beene made to that purpose. As if so he had said with him­selfe. What? will he saie the first Commandement is grea­test of all, Thou shalt haue no other Gods but me? Why but the second is as great as that: Thou shalt make no graven i­mage. And as great as is the second, is the third by all like­lyhood of not taking Gods name in vain. And the fourth cō ­cerning the Sabboth may seeme to be greatest of all: for besides that our memories are specially charged with that Commādement, Remember thou keep holy the Sabboth day, how was there one but for gathering thereon a few sticks even stoned to death by Gods owne Num. 15.36. expresse com­mandement. [Page 215] But what would he say then vnto the fift, cō ­cerning the honouring of our Parents, which is the first Commaundement with promise? So likewise of the rest, there being not one amongst them all, but in one respect or other seeming to haue more peculiarly some prehemi­nence aboue the rest. But whatsoever it was that vrged him to vrge our Saviour in this wise, whether Haughtines or Pride vpon the talent of learning God had given him, or Fnvy that our Saviour should so much speak of the law as he did;

or else with Envy in the Poet indeed, ‘ Ovid. Met. l. 2Vix (que) tenens lachrymas, quia nil lachrimabile cernit.’

Our Saviours answere here vnto him was a good effect of a bad cause: for had not the Pharisee here been so vicious, we had wanted perhaps this good Instruction of Epitomi­zing thus the ten Commandements, nor haue known the first and great Commandement, of loving God aboue all, & how the second is like vnto it, of loving our Neighbours as our selues. Howbeit before we come to this Epitomizing of our Saviours, it will not be amisse to take a view of each one of them in particular, that so having considered them one by one, we may make the true benefit of an Epitome indeed, which is not therfore made vs, to saue vs a labour in reading the larger Volumes, (that would proue the bane of true Learning) but when we haue read them over, to call to our mindes what we haue read, and to treasure vp the summe thereof more firmely in our memories.

Two severall places there are in holy writ that contain therein these Commandements at large, Exodus, 20.1. & Deut. 5.6. In the booke of Exodus they were first giuen, in Deuteronomy they were repeated againe. The reason was for that they being dead to whom the Law was given in Mount Sinai (and of that Exodus maketh mention) Moses repeateth the Law againe more particularly in Deutero­nomy [Page 216] exhorting and perswading them to obserue & keepe the same. But first of these ten Commandements in gene­rall, then of every of them in particular. Iesus said to him: thou shalt loue the Lord thy God with all thy heart, with all thy soule, and with all thy mind, and so forth.

The opinion was wondrous great the Romans had of those Lawes of theirs, which they called the 12 Tables. Tully was so transported with the loue he bare vnto thē, that having occasion to entreat of them, Fremant omnes licet, Tully de Orat. l. 1. saith he, dicam quod sentio, Bibliothecas meherculè omnium Philosophorum, vnus mihi videtur duodecim Tabularum libellus, si quis Legum fontes & capita vide­rit, & autoritatis pondere, & vtilitatis vbertate supera­re. Let others take it as they list, I for my part will shew you my opinion, namely that that one little Booke of the twelue Tables (if so be a man would faine see the fountaines of Lawes, whence they spring, and the chiefest heads of all and every of them) seemes to surpasse all the Bookes that all the Phylosophers ever wrote, partly in re­spect of the authoritie which it hath, partly in respect of the profit and vtilitie which it bringeth. Now if so be you would faine knowe what is become of that Booke, wee must returne it with a writ of, Non est inventus: It is not indeed to be found, onely some Fragments still remaine, which rather shew vnto the world that there was indeed such a Booke, then that the Booke that was, was such. But whatsoever the opinion of that Booke was, & the wordes of Tully how true soever, it was nothing comparable to two Tables the Scripture speakes of, so farre beyond those Twelue, as the Sun and Moone beyond the Stars. As Tully spake in their commendation, so S. Austen in the o­thers, Quae disputationes, Aug. Tom. 2. Epist. 3. p. 9. saith he, quae literae quorumlibet Philosophorum, quae leges quarumlibet Civitatum duobus Praeceptis ex quibus Christus dicit totam Legem, Prophe­tas (que) pendere vllo modo sint comparandae? Hîc Physica, Ethi­ca, Logica, Politica. What disputations, saith S ^t Austen, [Page 217] what learning of any Philosophers whatsoever, what Lawes of any Cities are in any wise to be compared to those two Commandements, on which our Saviour saith the whole Law and the Prophets doe hang. In those two are comprised the Physicks, the Ethicks, Logicke, and the Politicks. Physicks, forasmuch as all the causes of naturall things are in God the Creatour: Ethickes for that a good and an honest life is not otherwise framed then whē those things are loved which are to be loved; God & our Neig­bour: Logicke for that the truth and light of a reasonable soule is God only: Politicks for that a city is not governed or kept vnlesse the cheefe good be beloved, that is God himselfe, & in him every of vs loue each other syncerely, & for his sake. I should be very loath to make them equal, for I remember that of Hieron. adv. Iovin. l. 1. Ierom, Quando minora maioribus coaequantur, Inferioris cōparatio superioris iniuria est: when lesser things are equald to those that are greater, wrong is done vno the better part: and therefore let vs now see the oddes betweene them both. First concerning the 12 Tables call we to mind the first maker of them, and it was man, mortall man: the Commandements were first writtē by the Exod. 32, 16 & 31.18. Deut. 9 10. finger of God himselfe. Secondly, consider the scope of them, and it was but to bind the outward man, I meane the outward actions of those men as were subiect to the same: here the inward man is bound too, But I say vnto you, saith our Saviour, that whosoever looketh on a wo­man to lust after her, hath committed adultery with her al­ready in his heart. Mat. 5.29. Thirdly, If we consider the ex­tent of those 12 Tables, they were but for one meridiā, & befitting only a popular state: no Nation vnder Heaven, whom these Commandements may not fit. For why spould God, Cur etenim Deus Vniversi­tatis conditor, mundi totius gubernator, ho­minis Plasma­tor, vniversarū gentium Sator, Legem per Moy­sen vni populo ded [...]sse credatur & non omnibus gentibus attri­buisse dicatur? Tertul. adver. Iudaeos. p 99. saith Tertullian, the maker and governour of this whole world, framer of Man, and Creatour of all the Nati­ons in the world, be thought to giue by Moses a Law to one People, and not be said rather to haue given it to al the world. Lastly, If we consider the perfection of those, we shal find [Page 218] that at the first there were in all but 10 Tables, afterwards Two were added to make them vp iust Twelue: these were but Tenne at first, and so haue continued ever since, ad­mitting in them no alteration of that perfection they first had. True it is, as In lege Adae datâ, omnia Praecepta con­dita recognosci­mus, quae pestea pullulaverunt data per Moy­sen. Tertul adv. Iudaeo [...] Tertulliā observeth they were al of thē comprised in that one Precept giuen to Adam, Gen. 2.17. about the forbidden fruit, and therefore he cals that Law, Primordialē Legem, & saith that it was Quasi matrix om­nium Praeceptorum Dei, The first originall law that ever was, & as it were the womb of the ten Commandements, howbeit afterwards whē they were brought forth & once came to be tenne in number; the number afterwards still held, howsoever the Tables that held thē were but two.

No controversie at all then about the number of them, nor of the two Tables that did containe them; a contro­versie there is which they are that are in whither Table, & how they are to be divided. Some there are that in respect they are all of them but Tenne, divide them into equall parts, placing five of them in the first Table, and fiue in the second, so Iosephus & Philo Iudaeus: others make but three in the first Table, and seaven in the second, so S. Austen, and Clemens Alexandrinus in part, for he maketh three in the first, but then in the second he hath but six: but the most vsuall division is of Foure in the first Table, and Six in the second, and this is the division of all the Fathers be­sides. Our Antipodes of Rome that so much boast of the Fathers, and how they are theirs thicke and threefold, in their Division of the Commandements leaue all the Fa­thers Vid D. Rain. Confer. with M, Hart c. 2. Di­vis. 2 p. 75. quite and cleane, and follow S. Austen only. Vnder colour of whome they conceale the second Commande­ment from the People, and omit it in their Prayer Books, as also in their Catechismes, and then to salue the matter least thereby we should haue no more then nine Commā ­dements they cut the Flatly oppo­site to holy Scripture. For house and Wife the two members that should in our Adversa­ries iudgement make two seve­rall Comman­dements, are placed. Deut. 5.21, Wife and House, so that the former mē ­ber Exod. 20, 17 is the latter, Deut. 5.21. & the latter Deut. 5.21. is the for­mer Ex, 20.17. and so by their reckoning the 9 Commādement should be the 10 and the 10 the 9. or indeed we should not knew which is ninth, or which is tēth Vid. M. Bunnies Head corner Stone. l. 1. c. 7. § 4. p. 135. Tenth into twaine. But to returne vnto my purpose.

There being in the first Table then Foure Commande­ments, in the second Table Six, they are specified to be these. The first of having no other Gods, but the Lord: the second of having no Images: the third of not taking his name in vaine: the fourth, of keeping the Sabboth. And these in the first Table, the reason of the connexion of all which foure, seemeth this. The first teacheth Gods inward worship: the second his outward: the third the reverent vse of both: the fourth the principall time when both are to be done. Those six in the second Table are specified to be these. The first, is of honouring our Parents: the second, of not killing: the third, of not committing adultery: the fourth, of not stealing: the fift, of not bearing false witnes: the sixt and last, of not coveting. The reason of this con­nexion seemes to be this. In the first which is the fift Commandement, we are taught speciall duties, and those mu­tuall, as of the Superiour to the Inferiour, and of the In­feriour to the Superiour againe, and that vnder the Pre­cept of Honouring Father and Mother. In the other fiue are contained generall duties, and first because life is the ground of al the rest, therefore in the first of them, which is the sixt Commandement, order is taken to preserue that Thou shalt not kill. Secondly because as life must be preser­ved, so we ought to liue an honest life, therefore in the se­cond of them which is the seaventh Commandement, or­der is taken for that, Thou shalt not commit Adulterie. Thirdly because an honest life must be honestly maintai­ned, & we must content our selues with what God giues vs, be it little, be it much, in the third which is the eight Commandement, we haue a precept concerning that, Thou shalt not steale. Fourthly for it is not enough to pos­sesse our goods in such good sort, but we must haue a care of our good names too, in the fourth, which is the ninth Commandement, we are forbidden To bear false witnesse. Lastly, for the heart of Man is the fountaine of all vices, there comming from thence as speakes our Saviour, Mat. [Page 220] 15.19. Evill Thoughts, Murthers, Adulteries, & so forth; and when we see many Pipes and Conduits infected we goe to the Fountaine, for that from thence the infection comes, and we endeavour to take order for that hence it is that in the fift, which is the tenth Commandment, we are forbidden the first motions and inticements vnto sin, howsoever the Heart consent not. And thus much of the Commandements in generall, come we now to each par­ticular, and that as briefly as I may, not forgetting that of [...]. Greg. Naz. Orat. in Sanct. Bapt. Orat. 40. p. 637. Nazianzen, that Excesse of speech is as great an enymie, & as obnoxious to the eare, as superfluitie of meat is to the sto­mach. Besides that holding you so long the last time I will now indeavour to make you amends. To come thē to the matter in hand. The first Cōmandement is in these words: ‘ Exod. 20.1. Deut. 5.7.Then God spake all these words, saying, I am the Lord thy God, which hath brought thee out of the land of Egypt, out of the house of bondage. Thou shalt haue no other Gods before me.’

In which words I note first of all two several Prefaces: Secondly the Precept it selfe. The one of those two Prefaces is that which Moses made concerning God: the other is that which God made concerning himselfe. That which Moses made concerning God is in these words, Then God spake all these words, saying. Then? when? Exod. 19.1 when the Israe­lites were come to the wildernesse of Sinay, V. 14. when they were sanctified, and as Moses commanded them, had wa­shed their cloathes, V. 15. when they were ready on the thirde day & came not at their wiues, V. 16. when it was earely in the morning, and there were thunders, and lightnings, and a thicke clowd vpon Sinai, and the sound of the Trumpet exceeding lov [...]d. V. 18. When mount Sinai was all on smoake, because the Lord came downe in fier, & the mount trem­bled exceedingly, & the sound of the Trumpet blew long, [Page 221] and waxed lowder and lowder. When V. 25. Moses was gone downe from the mount Zanch. de Re­dempt. l. 1. c. 12 p. 214. least it should haue beene thought to haue beene his voice. In a word, when the sight that appeared was so terrible, that even Moses himselfe said, [...], I So our New Translat. Heb. 12.21. exceedingly feare, & quake. Then God spake all these words, saying. And indeed if we re­spect the nature of the Law, ful well was al this as Harbin­gers vnto it. For what doth the law but accuse and terri­fie, Make vs subiect vnto sin, subiect vnto Death, subiect to the wrath of God, and when we once are in that plight, what do we see in the whole world, but Thūders, & Light­nings, and Clowds, and sounds of Trumpet as it were sum­moning vs to Iudgment; Before vs, all the world as it were on a light fire, Aboue vs, an angry Iudge, About vs, Sathā and his Complices, Beneath vs, Hell and Damnation, With in vs, a worme of conscience, that howsoever we die, Esay. 66.24. Mark 9.44. & v. 46. & v. 48. ne­ver dieth. It followeth, God spake all these words, saying.

God in his own person, attended vpon with millions of glorious Angels, spake, in a distinct voice and sound of words, that the People both heard and vnderstood them. The People were at that time sixe hundred thousand men, besides women and children, and well might it be, as Zanch. vbi supra. Zā ­chius observeth, that God himselfe spake, for what human voice had beene possible to haue pierced even the twen­tith part of so many severall eares? In this respect it is Vid. M.D. Boys his Expo­sition of all the principall Scriptures in our Li­turgy p. 86. thought that S ^t Stephen doth call thē [...], Act. 7.38. liuely Oracles, in as much as they were vttered by the liuely voice of God himselfe. I come to the other Preface, that which God made concerning himselfe, I am the Lorde thy God which hath brought thee out of the land of Egypt, out of the house of bondage.

In which Preface he yeeldes them two sortes of Argu­ments to proue that both he on his part might giue them a law, and that they on their parts were bound to keep it. The first argument is taken from his essence, & his great­nes, and goodnes towards them, I am the Lord thy God: [Page 222] the second from a peculiar benefit, and a principall favour done vnto them, which hath brought thee out of the land of Egypt, out of the house of bondage. Concerning his Essence, and Greatnesse, and Goodnesse, the words are in the O­riginall Iehova Eloheka. [...] Of the former namely Iehova I haue spoken Lect. 2, p. 28. before, a word or two of the latter, Elo­him.

Elohim Elohim est no­men potentiae & fortitudinis, magnarum (que) virium, eo (que) op­timè convenit Deo, & quidem soli, propriè. Zanch, de Div. Attrib. l. 1. c. 12 p. 33., saith Zāchius, is a name of power and strength, and of great puissance, and therefore is most agreeable vnto God, and properly to him alone. It is a word of the plural nū ­ber, and oftentimes so vsed throughout the holy Scrip­tures, in the singular very seldome, all to signifie thereby three Persons in the Godhead. Being a word, saith he, of the plurall number, it is sometimes in construction ioined with a verbe of the plurall, sometimes with an adiectiue of the plurall though the verbe be in the singular, sometimes with a verbe of the singular. In all these three kindes there is Zanc. Ib. p. 34. saith he, to be noted a plurality of Persons, though it be not so apparant in this last kinde, as in the two former. Besides as he saith in an other Nunquam dixit in sacris literis se esse v­num Elohim, si­cut semper ait se esse Iehovam vnum. Zanch. de Redempt. l. 1 c. 12. p. 215. place, God never cals him selfe One Elohim, as he ever cals himselfe One Iehova, to shew no doubt in himselfe a plurality, not of Essence, or of essentiall Attributes, but of Persons. And thus much briefly of the word.

The second argument taken from that peculiar benefit of his done vnto them, was concerning the land of Egypt out of which he brought them, when as they had beene in bondage there the space of 400 yeeres.

So it was that Ioseph the sonne of Iacob after diverse and sundry afflictions came in Egypt to great Gen 41.44. honor. Where being a great dearth and in al the Countries round about, and especially in Canaan, where Iosephs Father and Bre­thren lived, he Gen. 45.10. Act. 7.14. sent for them & their families to soiourne with him in Egypt some threescore and fifteene soules. It [Page 223] pleased the Lord afterwardes in tract of time to multiplie them exceedingly, in so much that they grew to many thousands. Which the kings of Egypt that came after per­ceiving, and how Exod. 1.18. obnoxious it woulde bee vnto them to haue such a People in their bosome, and to growe vp still amongst them, they endeavoured to keepe them vnder, and set Taske-masters over them, afterwardes they tooke order to Exod. 1.22. slay all their male children.

In time of this massacre was Moses borne, & not only es­caped miraculously, but as miraculously was he Exod. 2.10. brought vp vnder the nose of one of those Tyrants. From whom at length flying vpon occasion of a murther he had commit­ted vpon one of his Subiects in behalfe of one of his Bre­thren, after some forty yeeres after that, he returned to E­gypt againe with a message from the Lord concerning the deliverance of his People. Exod. 5.1. Pharaoh was loath to heare on that eare, but afterwards when he saw so many miracles wrought concerning Exod. 7.1. Bloud and 8.6. Frogs, and 8.16. Lyce, and 8.24. Flyes, and 9.3. Moraine, and 9.10. Blisters, and 9.23. Thunder, and 10.13. Grashoppers, and 10.22. Darknesse, and 12.29. losse even of his owne First-borne, then lo he granted leaue, who yet afterwards repenting himselfe, and pursuing them with all his People hoping to haue recovered them, and to haue had them in the slavery he had them before, he vtterly Exod. 14.28. perished in the Sea, as he was pursuing them amaine. And this was the house of Bondage here spokē of in this place, from which the Lord having thus delivered them by meanes of so ma­ny strange miracles, no mervaile though he vse it as a spe­cial argument in this place, why he on his part might giue them a Law, and they on their parts were bound to keepe it. So that this his benefit and favour to them is here remēbred in this place, partly for it was a late benefit, the sweetnes whereof was yet in their mouthes: partly for it was so great a benefit, and to be remembred of all poste­rity: partly for it was a type of the deliverance of all the E­lect from the Egypt of this world. In all and every of these [Page 224] respects it Zanch de Re­dempt. l. 1. c. 12 p. 217 Col. 1. agreed to the Children of Israell; in this last respect it agrees to Christians, who are now the Gal. 6.16. Israel of God. For if so be the Lord himselfe Ier. 16.14. said, The daies come, that it shall no more be said, The Lord liveth, which brought vp the childrē of Israel out of the land of Egypt, but, the Lord liveth, that brought vp the children of Israel from the land of the North, &c: how much more may it well be Mat. 8.11. said, Vi­vit Dominus, The Lord liveth, that shall bring all and eve­ry of vs from East and West, North and South, to sit with Abraham, and Isaac, and Iacob in the kingdome of heaven. But I come to the Precept it selfe, Thou shalt haue no other Gods before me.

First whereas it is here said, Thou shalt haue no other Gods, the truth is there is no other God besides to be had. For who is God, Psal 18.31. saith the Psalmist, but the Lord? or who hath any strength except our God? So likewise the Prophet Esay, I am the Lord, and there is no other, Esay 45.5. and a­gaine, I am the Lord, and there is no other, Esay, 45.18, and yet againe the third time, I am God, and there is no other, Esay, 45.22. Howbeit seeing mans nature is such as that he will frame to himselfe other Gods, partly in opinion, partly in practise, hence it is that here it is said, Thou shalt haue no other. So that the Emphasis is in Thou: Thou, whe­ther thou art an Israelite, or Thou, whether a Christian, Thou shalt haue no other Gods. Though there be, 1. Cor. 8.5. saith the Apostle S. Paule, that are called Gods, whether in Hea­ven, or in Earth, (as there be many Gods, and many Lords) yet vnto vs there is but one God, which is the Father of whom are all things, and we in him: and one Lord Iesus Christ, by whom are all things and we by him. Secondly where he saith Before me, or as it is in Deuteronomy, Deut. 5.7, Before my face, Indignitatem auget, Calvin Inst. l. 2. c. 8. §. 16. saith Calvin, it shewes the augmentation of the haynousnesse of the cryme, if so be we betake vs to other Gods, like as if an vnchast woman, saith he, by bringing in an adulterer openly before her Husbands eyes, should the more vex his mind. That of [Page 225] Assuerus is famous concerning Haman, who when he was falne vpon the bed whereon Ester sate: what Ester, 7.8, saith the king, will he force the Queen also before me in the house? and then was there no way with him but one. So the Lord here in this place the more to fray vs from falling frō him, giues vs warning that we can doe nothing in that kinde, but that he himselfe is a witnesse of it, He that planted the eare, Ps. 94.9. saith the Psalmist, shall he not heare? or he that made the eye, shall he not see? Quantascun (que) tenebras factis tuis su­perstruxeris, Deus lumen est, Tertul. de Poe­nit p. 379. saith Tertullian. It is that in effect which David Ps. 139.10. saith, If I say, Peradventure the dark­nesse shall cover me: then shall my night be turned to day. Yea the darknesse is no darknesse with thee, but the night is as cleere as the day: the darknesse and light to to thee are both alike.

I might seeme to haue sufficiently entreated of this Commandement considering the brevity I haue propo­sed to my selfe, howbeit there is one thing yet that I must necessarily tel you of, before I part from it, and it serueth not onely for this Commandement, but for all the other that follow after. It is a Semper in ne­gativis memi­nerimus affir­mativa conti­neri. Strigel. Loc Theol. Part 2. c. 4. p. 26. ruled case, That all the Comman­dements if they be Negatiue, then by way of Synecdoche they comprehend in them an Affirmatiue too, if so be they be Affir­matiue, then by the selfe same figure they comprehēd a Nega­tiue too. This being then a negatiue Precept, and compre­hending in it an affirmatiue, the affirmatiue therein com­prehended is this: We ought to retaine the Lord, as our owne & only God. Not as Masters retaine their Servants to haue or to discard as it falls out a many times at their pleasure, and as Tertullian Tertul. in A­pologet. c 5 p. 669. writes merily of the Heathens, Nisi ho­mini Deus placuerit Deus non erit. Homo iam Deo propiti­us esse debebit. Vnlesse God please Man the better, he shall be God no longer Man must now be friendly and favou­rable to God. Noe but that perpetually we haue him as our owne, not giving away elsewhere what is proper and peculiar to him. Now the things we owe to God, though [Page 226] they be indeed innumerable, yet as Calvin wel Calvin. Instit. l. 2 c. 8. § 16. obserues may be reduced to foure heads, Adoration, Affiance, In­vocation, and Giving of Thanks. But I come to the second Exod. 20.4, Deut. 5.8. Commandement.